Confession of His Faith, Chapter 10 · Section 3 · Conclusion 18

Confession of His Faith · Chapter 10 · Section 3 · Conclusion 18

p. 390Though I judge some of the expressions here scarce convenient, yet here you may see the substance of what I maintain concerning the necessity of the subordinate Evangelical Condition, to escape Justice and attain the Promise of mercy; that is, to be Justified, and that Repentance as well as Faith is part of that Condition; and both called the Instrument or Organ; and therefore that he taketh the word Instrument in a larger sense.

30. DAn. Chamier Panstrat. Tom. 3. de fide. li. 12. c. 4. §.Chamier. 16. pag. (mihi) 375. [And this is a certain Argument. All Love is an act of the will. But Faith is love: therefore it is an act of the Will. The minor is proved: because true Faith is that which credit in Deum, believeth on God. But to believe on God, is to love God. August. in Psal. 130. This is to believe on Christ, to love Christ. In Johan. Tract. 29. What is it to believe on God? By believing to love, &c.]

(Thus it appeareth that Faith in Christ, is love to Christ in Chamiers judgement: and therefore love justifieth: and I shewed before that Calvin makes sperare, hoping, to be justifying Faith, (and so do many others) and so Love and Hope must Justifie according to them.)

Et lib. 15. cap. 4. Sect. 27, 28. pag. 518. [Conditions in Contracts or Covenant, we observe are of two kinds, which I think good to distinguish by names, though perhaps less proper **That is true.; p. 391some are Precedent, others Consequent. I call those Precedent, which cause the Contract, ex formula, do ut des; As when a man selleth Land for a certain summe of money. So in contracting matrimony, there is a mutual Donation of Bodies. Such Conditions as these do not only by the defect of them destroy (or rescind) the contract, but also do constitute (or lay) the foundation of it, and as I may say, the essence. But the Consequent are added to the Precedent as depending on them. They are truly mutual between both parties: but they oblige but one party only; so that because of them the other is bound to do no more (or is no further obliged) As if one▪ upon the giving or selling of Land, do impose an annual Pension of money to be distributed to the poor. So daily in contracting marriages, the Condition of a Dowry is added. Now such kind of Conditions as these are wont to make void the contract by their absence▪ but yet not to effect the contract; yea unless the sale were already full and perfect, there would be no yearly Pension (or Payment) of money: And before this can be, it is requisite that the buyer have not only the right of Propriety, but also that he have taken possession of the Land, that is, that the seller have performed his part.

Thus the Law of Works exacteth the fulfilling of the Law, as the Antecedent Condition, without which, not only cannot man have possession of life eternal, but not so much as Right to life eternal. But in this sense of a Condition, the Law of Faith admitteth not Works: but only in the other: that is, that by vertue of the life already given because of Faith▪ Works should be necessary▪ so that he that performeth (or exhibiteth) no Works, should lose (or fall from) all that Right which he had, or seemed to have, by external Vocation: though otherwise Works are not the cause of giving life.

I Can scarce express my own thoughts more clearly then Chamier here doth, as to the sense▪ His Antecedent Conditions are those that are necessary to the very being of the Contract, or Reception of Right and Possession. His Consequent Conditions are such as are to be performed after Contract, Propriety and Possession; but yet such, as if they are not performed, p. 392the party forfeits all his Right, and disobligeth the other party. Of the former sort is Faith; Of the latter is sincere obedience; As the example of Chamier illustrateth it: (For I will not compare one to the contract for house or Land, and the other to the rent or homage, lest men find words to feed their contentious humours.) Or suppose a Prince give a Traytor a Pardon on Condition that he thankfully accept it, and also once a year come to him, and say, I thank you, and turn not Rebel again; (though he may possibly commit lesser offences) in this case all is free: yet Conditional. Thankful acceptance is the Condition of the first Right: Annual acknowledgment and non-Rebelling of the continuance: Just so (as neer as I can conceive) it is in our case: Faith with Repentance being the Conditions of our first Right and Possession: After Obedience and Gratiude (with the continuance of the said Faith and Repentance) being Conditions of the continuance or not losing our Iustification.

Only here observe in Chamiers words, 1. That though the sense be very sound, yet the term of Consequent Conditions is less convenient; because it is taken from its respect to the first Right, and not to the form with its own proper effect: i. e. It is by him called a Consequent condition, because it followeth our Right to, and Possession of the benefit, which Faith goeth before: But indeed it is an Antecedent Condition of its own proper consequent (as all Conditions are); that is, of the continuance of that Right. And I express the same thing in other terms, viz. One is the Condition of our being first Justified and having Right to Life: the other of the continuance or not losing it.

2. Note that Chamier having plainly laid down the truth, for fear of seeming to countenance the Doctrine of the Saints Apostacy, applyeth it to the seeming Right of the commonly called▪ But that Caution was needless, seeing the Law may threaten the justified themselves, that if they draw back, God will have no pleasure in them; and yet God may decree to preserve them from drawing back, yea by means of such threatnings to preserve them▪

p. 39331. DEodate Annotat. in Jam. 2. 24. [Seeing that it isDeodate. the same Spirit that hath spoken by St. Paul and St. Iames, and St. Paul attributes Abrahams Iustification and all Believers to Faith without Works: We must of necessity distinguish the meaning of this word justified: which is used by St. Paul for absolving a man as he is in his natural state bound to the Law, and subject to damnation for his sin; which God doth by a rigid act of Iustice, that requireth full satisfaction, which seeing he could not get of man, he hath received at Christs hands (who was the surety) imputed to man by Gods Grace, and apprehended by a lively faith. Whereas St. Iames takes the same word for the approving a man in a benign and fatherly judgement, as he is considered in the quality of Gods child, and living in the Covenant of grace, as having the two essential parts of that Covenant joyned together: Faith to receive Gods grace, and Christs benefits, and works to yield him the duties of service and acknowledgment. And this justification is not opposite to the condemnation of a sinner in general, but to the particular one of an hypocrite, who rending asunder these two inseparable parts, sheweth that he hath neither one nor the other.

Idem in Math. 25. 32. [In this judgement of Gods Church, the ground of the condemnation of Hypocrites, is the default of Good Works, because that thereby is shewen the falsity of their Faith and profession: and contrariwise the practise of them is the true proof of a lively Faith, and the accomplishment of the duties of the Evangelical Covenant on the Believers behalf, and the beginning of the spiritual life which shall never be perfected in heaven, unless it be begun in this world; See of this judgement, Psal. 50 4. Ezek. 34. 17. Heb. 10. 30. Iam. 2. 24.]

32. LEarned Doctor Field in his Appendix to the third bookDr. Field. of the Church, citeth many of the most learnrd Papists, as approving their Doctrine concerning Iustification (though he reject the Papists on the other side): and in special those tha… plead for a twofold Righteousness (imputed and inherent) and a twofold presentation of Christs Righteousness and Merits to p. 394the Father for us: 1. That our sins may be forgiven. 2. That our imperfect works of Righteousness may be accepted▪ and we saved. And he shews that it is but quoad effectus, as to the fruits, that God giveth us Christs Merits or Righteousness, and not the thing it self, which is impossible. And p…g …04. he saith, [But in the latter sort they plead the truth and sincerity of their hearts, and the sincerity of the righteousness that is found in them, and this for two Reasons, …. &c. 2. For that they know this is a Condition were withal the Promises of God made unto them for their good, are limited: and therefore if they found not this, they could expect nothing of God; and finding this, they need not doubt to obtain any thing that is necessary for them.

And pag. 313. he shews, that though the Justified never finally fall from God, yet upon grievous sin, in some sort regnant, such as Davids was, they lose their present actual claim to salvation, it being suspended till they Repent: But the Right it self they lose not.

And Chap. 12. of Merits, pag. 330. he saith, [Anno 1541. in the time of Charles the 5^th, and by his appointment, there was a conference between six learned Divines at Ratisbone, for the composing of Differences in Religion, whereof three were chosen for the Roman, and three for the Reformed part: at which Cnoference Cardinal Contarenus was present. At this conference the Collocuters on both sides agreed in all the points that concern Iustification, composed the differences touching the same, and offered the form of their Agreement to the Emperour and the Imperial States. In this agreement they left out the matter of Merit: Which when some disliked, and there wanted not in Rome, that took exceptions at their so doing, Cardinal Contarenus writeth to Cardinal Farnesius, and sheweth at large that there is no Merit properly so named, out of the grounds of Philosophy and Divinity: and strongly proveth that there is no Merit of Eternal Life, because if there be, then men Merit it either before or after Iustification. Not before; then they are enemies, &c. Not after; because to Merit, is to make that Due that was not Due before▪ whereas the happiness of eternal Life is due to the Iustified by the Right of his Iustification, so that the works of the Iustified do not make the same newly Due.]

p. 395Iudge by this story whether the moderate Papists and Protestants differ so far in the point of Iustification, as some imagine.

33. NApier Lord of Marchistoun, on Rev. 20. pag. 242▪Napier. [By Works here, we are Judged and justified; and not by Faith only, as also Iam. 2. 24. testifieth: meaning hereby that of lively Faith, and of the good Works that followeth thereupon, man is Iustified; and not of that dead Faith that is by it self alone without any good Works. Otherwise were the words of Paul, Rom. 3. 28. Express contrary to this Text, and to Iames; For Paul saith, We are Iustified by Faith, without the Works of the Law; That is to say, Not without good Works whatsoever, but meaning that we are justified by lively Faith, with such small good works as our weak nature will suffer that Faith to produce, although it be without the precise works that the Law requireth. And for confirmation of this Interpretation and Union of these Texts▪ ye shall find that both Iames and Paul agree in divers places, that Faith without works is dead Faith, and serveth nothing to …ustification And again they agree both, that all works, how good soever they seem, that proceed not from Faith, are evil. And so it is all one to say with Paul, we are justified by fruitful Faith, or Faith that produceth good works, although not the works that the Law requireth; Or to say with Iame…, or here with St. Iohn. We are Iustified by faithful Works: Seeing a working Faith, and faithful works are inseparable, and none can have the one without the other. So for conclusion, these works by the which here we are Iudged, are to be esteemed good or evil not in themselves, or so far as they satisfie the Law (for so were all works evil, and imperfect) but in so far forth as they have or want Faith adjoyned with them, they are accounted good or evil only.

p. 39634. THrogmorton of faith, pag. 6. [All this good comes to us,Mr. Throgmorton. by believing Christ Jesus the Son of God, whom God hath sent from heaven to us to Redeem and save us, that great Prophet whom God hath raised up to us of our Brethren, like to us; and by Receiving him for our King, Priest and Prophet by faith, such a one as God hath sent and given him to us.]

Page 30, 31. [Quest. By what means do we receive or draw these Vertues from Christ, or enjoy them in him? Answ. This is only by faith of him, that is, by faith receiving or going to Christs Person, pitching on him alone as revealed and offered in the Gospel. Doct. Faith in Christs Person, Name, is the only means of receiving all saving vertues from Christ, when we believe the Gospel and glad tidings offering us Christ… person with all his benefits and vertues and behold him to be such a one towards us, as the Gospel reveals and offers him to us, that is, our Wisdom, Righteousness, Sanctification and Redemption, our King, Priest and Prophet, then is he indeed become such a one towards us, and we are made such in him.] Page 33. [Believing the word of the Gospel offering us Christ, and embracing the same gladly, we receive Christs person and all that is his,] Page 29. [He that turns from sin upon such suggestions, promises, perswasions as Christ makes to him, he receives Christ by faith first. And faith believing and receiving Christ for Prophet and only Rabbi, to be his Disciple, and as the only way and truth, it goeth before Repentance, which is nothing else but a walking in Christ, as we first received him by Faith.]

Page 63, 64. Let us care for nothing but to get Christ, and let Christ be the end of our faith and works, and then let Christ alone for bringing us to life, heaven, and happiness. Let us by Faith make way for Christ to come into our hearts to be our Prophet, Priest, King, and Shepherd, that we may receive him …ffering himself, and then he will make way for us to God, Heaven and eternal happiness.

Page 91, 92. [He that obeyeth not the Son, to follow and to be led and guided by him, shall not see life, but the wrath of God abideth on him: but he that believeth in the Son, to follow him as his Shepherd, and his voice and doctrine, as Joh. 10. hath everlasting p. 397life. My sheep hear my voice, and I know them, and I will give unto them eternal life. See 2 Thes. 1. 8, 9, 10. Because they obeyed not the Gospel of our Lord Jesus Christ, to be led and guided by him, the Prince of their salvation, but followed their own reason, lusts and senses, &c.

HEre I observe 1. That it is Christs own person that is the first object of our saving faith, and 2. That Receiving or acc…pting him …s the principal act. 3. But not the only act; for believing the Gospel is one. 4. That the receiving of Christ himself is the condition of our interest in all his benefits following, and that they follow upon our interest in him. Of which benefits, Justification is one. 5. That this receiving which is requisite that Christ and his benefits be ours, is the receiving him entirely, as King, Priest, Prophet, Head, &c.

35. Dr. Tho. Taylor, Regul. Vit. page 55. Obiect. What? willDr. Tho. Taylor. you teach Iustification by works? Answ. No, we call not men to Legal fulfilling of the Commandment, but Evangelical: as 1. When the mind delighteth in the Law of God as holy, just, and good. 2. When the heart hide… it, to conform unto it. 3. When the Affection desi…eth to fulfil it, &c. 4. When in his actions he beginneth that obedience, &c. This the Gospel accepteth, &c.] Page. 72. Er. 3. We are meer Patients in the Causes of blessedness, but in respect of Conditions we are not so: For as we said of faith, we may also say of good works; God enableth to them, but man worketh them, and walketh in the way of them to Blessedness. Not that our works are Causes, but Conditions, without which blessedness is not attained. See Mat. 25. 35.

36. Dr. Stoughton, In his Definition of Divinity, pag. 27. amongStoughton. the means to Happiness, reckoneth [Those pious acts of man which are necessary for the obtaining thereof, especially those that directly and immediately have God for their Obj…ct. Whether these Actions have a Relation of Efficiency to that happiness, under which Notion we conceive of means ordinarily, and perhaps p. 398not amiss in this case, if we speak of Happiness as it signifies that future state of glory: Or whether rather those actions are parts of it, &c. happiness it self, &c.

And Right▪ Mans Plea, page 32. of Serm. 6. [Faith comprehendeth not only the act of the understanding, but the act of the will too: so as the will embrace, and adhere, and cleave to those truths which the understanding conceives, and not only embracing meerly by the assent to the truth of it, but by closing with the good of it, tasting and relishing it. As faith in Christ is not the Assenting of a mans mind, that Christ is the Saviour, but a resultancy of the will on Christ as a Saviour, embracing of him▪ and loving, esteeming and honouring him as a Saviour. The Scripture comprehends both these together; and there is a Rule for it, which the Rabbins give for the opening of the Scripture, viz. verba sensus etiam denotant affectus: words in the Scripture which seem to imply matter of understanding only, import also matter of Affection, as Joh. 17. 3. Psal. 1. 6. &c.]

Serm. 7. p. 51. [Doct. Sound Knowledge and Belief joyned with soveraign fear, and love, and both these crowned with sincere Repentance and obedience, guided by the Light and line of true Religion, is the only way to true Happiness. They are all of them in their places of Absolute necessity, and without any one of them a man cannot attain to that Happiness that we aim at, &c. 2. All these are required absolutely; take them divisively, by themselves, &c. …nowledge and Faith are necessa…y as the very foundation and groundwork of the whole building; repentance and obedience they are necessary too, as the very issue and product of all, as the evident demonstration of the other. Love and Fea…, those holy affections of the soul, they are necessary too as the very vital things, wherein I conceive Grace doth principally consist, &c. But yet …f we speak comparatively, which of all these were the most necessary, and wherein lieth the principality of these; I conceive in this former respect every one of them may claim a principality, and go for a principal. But yet simply and absolutely the most characteristical of all these, is the Qu…lification of the heart and soul, the changing and turning of …e Affections, when the Byas of them is set to Godward and Heavenward, there lyeth the pri…c…pal]

And pag. 63. [It is a claer case, that these three are the only p. 399means, yea a perfectly sufficient means to make the Sodar and the Vnion between Go… and man, and to bring a man to the possession and frui…on of God (for this comprehends the whole man) so that the whole man is poss…ssed of God, and inflamed by God, when his understanding knows him, and seeth the excellency that is in him, and when the Affections of his heart cleave to him, and close with the most soveraign Affections of fear and love, and then when all his whole man is at the command of this, &c.

Introduct. to Divinity, page 30. [The parts are, Faith apprehensive, and Love Active: Those truths are most properly fundamental, without which we cannot be made partakers of Christ, nor be enabled to do that by which we may be made partakers of God in him, and so the sum of all is faith and love which is in Christ Jesus.]

Right. Mans Plea, Serm. 5. p. 14. [In one word, the sum of all will be this. If he do embrace Christ (and God in Christ) as Christ is offered him in the Gospel, and resigns himself to the regiment and government of Christ, and doth so esteem and prize him, that he counts all as dross and dung in comparison of him, and can leave father and mother, and forsake all to follow him] See also Serm 6. p. 41.

If any say, that all this mentions not Justification▪ I answ. It mentions our uniting to God, and the true state of a gracious soul, and the true nature of saving faith, and the means of our participation of a state of Happiness; and shews that Faith hath many acts, and that faith in Christ containeth Loving Christ, as one of its principal acts. But the main thing that I intend, is, that all this being at least conditions of our salvation, they must needs be conditions of our Justification at Iudgement. For I have yet met with no man, that by a denyal would put me to prove, that whatsoever is the condition of salvation on our parts, is also the Condition of that final sentential Absolution.

37. MAccovius, (though he hold much of Antinomian doctrine)Maccovius, yet makes Love essential to Faith, as Chamier doth, and so must give as much to that in Iustification as I. Colleg. Disput. de Iustific. Disp. 14. §. 10, 11, 12, 13. [But (saith Camero) thus To believe will be to will, and so faith must be confounded p. 400with Love. Answ. The Love of Complacency is one, and the Love of Benevolence another. Love of Complacency is required in faith to its Object: Hence Chemnitius on Melancthons common places of Iustification, pag. 660. saith [Faith is such a knowledge in the mind, to which followeth assent in the will, and a motion of the heart apprehending and applying to it self with desire and affiance, that object which is man…fested to be good, so that it resteth in it. Object. But thus faith is confounded with Charity; which two the Holy Ghost distinguisheth specially, 1 Cor. 13. Answ. Charity there is considered as it is carried to God and our neighbour, but not as it is carried to Christ as the meritorious cause, and the benefits by him obtained, and promised to us in him; which is the Charity or Love of faith, and is distinguished from the former. 1. Because this Love respecteth the merit of Christ and his satisfaction, and also the promises of God, and resteth in them: But the other Love respecteth the persons in regard of whom it operateth or acteth somewhat. 2. This Love is such to the promises made to it, as that of a sick man to his Medicine; but the other Love is as Natural Love is in putting forth the acts of natural life: so is this in producing the acts of spiritual life, which acts are good works.

I hope hereafter I may (after Chamier and Maccovius) affirm that faith in Christ essentially contains Love to Christ, and that Love to Christ Iustifieth, as faith doth, without the terrible charge of asserting an almost Socinian faith and justification.

38. THat great Philosopher and Divi…e, Rob. Baronius saith soRob. Baronius. much for the doctrine that I am blamed for, in his excellent Disp. de Peccato mortal. & Ven. that I know not what passage alone to cite, and therefore desire the Reader to peruse the whole: specially his Append. of the Possibility of fulfilling the Law of God, considered according to the Gospel Lenity. His second Assertion, page 122. is this [That Obedience to the Law which the Gospel or Covenant of grace, requireth of us, as precisely necessary to …alvation, is possible to us, by the ordinary helps of Grace. Yea all Gods commands, whether Legal or Evangelical, one by one may be fulfilled, so far as they are now propounded by God, as strictly and precisely obligative, under p. 401pain of eternal Damnation.] For this he cites Davenant, Morton, White, Calvin, Polanus, Piscator, Zanchy, Bucanus, Rivet, Amesius. And pag. 126. [that I may prevent all such evasions of the contrary minded, I thus propound my Argument. Besides the sanctity or Righteousness of Christ imputed to us, there is required of us our selves another, truly and really in our own proper persons to be performed, as necessary to salvation. It is required I say, not by way of merit or satisfaction, but of gratitude and new obedience, Luke 11. 28. Ioh. 13. 17. Heb. 12. 14. But this obedience which is by us our selves to be performed as necessary to salvation, is not that perfect obedience which exactly satisfieth the Law. For then no man should obtain eternal life: therefore this obedience which is by us our selves to be performed as necessary to salvation, is that imperfect obedience, &c. You'l say, a man may be saved though he perform not that obedience, &c. See further.

Page 24, 25. [3. We must hold, that the Covenant of Grace, though it take not away the Obligation of the Law, yet it takes away the Rigor, or severity and terribleness of that obligation. For though it set before our eyes an universal perfection of Righteousness, as to be affected, and endeavoured to our utmost strength, yet doth it not strictly and precisely require it on the pain of eternal damnation. Indeed to a certain measure of obedience, to wit, such as by ordinary Grace is possible, it doth strictly and precisely oblige us, that is, on pain of eternal damnation, requiring that we actually have it. But to a farther measure, which by the power of ordinary grace we cannot attain, it obligeth us less strictly, to wit, requiring that we have it in desire and endeavour, v. g. to the perfection of parts, as they call it, it obligeth precisely: For it doth no otherwise promise eternal life, but on this Condition, that we actually have this.

Pag: 26, 27. [5. They differ in respect of the Repentance which is requisite to their pardon. For 1. As these mortal sins are grievous, horrid, and rare, and extraordinary in the course of a Christian life; so the Repentance which is necessarily required to the purging of them away, must be singular, more accurate and extraordinary, Ps. 51. Mat. 26. 75. Luke 7. 38. 2 Cor. 7. 11. But the ordinary and daily exercise of Repentance, is sufficient condignly in the Papists opinion, and in our opinion is gratiously accepted of God, and taken for sufficient, to the purging away of venial sins. p. 4022. To the purging away the guilt of mortal sins is required a special acknowledgement and Confession of them, and also a special grief and contrition, Ps. 51. 14. But for the purging away the greatest part of venial sins, our general, but humble, serious and sorrowful acknowledgement of our corruption, having adjoyned that general deprecation [Cleanse thou me from secret sins], is accepted, Ps…. 19. 12. 3. The Repentance necessary to the remission of mortal sins, and to the salvation of them that commit them, must be perfectly Practical; that is, it must go forth into a real and Actual Cessation from all sins of that sort, Prov. 28. 13. Iohn 5. 14. 1 Cor. 6. 9, 10. Gal. 5. 21. But contrarywise the Repentance necessary to the pardon of venial sins, neither is, nor can be perfectly practical, as to this kind of sins, &c.] L…g. ult. p. 31, 32. & p. 72. For now under the Covenant of Grace, he requireth of a Justified man that he serve him, and fulfill the Law by av…iding all mortall sin simply, and endeavouring to avoid all venial sin, and ordinarily repenting of them, when he observeth that he hath committed them. This is required as a condition absolutely necessary to the obtaining of eternal glory.

39. WEndeline Theol. Christ. l. 1. c. 19. p. 395, 396.Fr. Wendeline. The Gospel, however taken, hath conditional promises. The Papists here assent to us, but not without Calumny. For they feign that we make the Gospel promises to be absolute. Prop. 2. The Gospel most largely taken hath the promise of eternal life, on condition either of faith onelyonly, or faith and new obed…ence toge…her, or of fulfilling the perfect Law by our own strength (as rehearsing the Law of works): and so it maketh mention not onelyonly of the Evangelical condition and Righteousness, but of the Legal too. Pr…p. 3. The Gospel largely taken, hath the promise of eternal life, on condition of faith and new obedience. Of the condition of faith there is no doubt: no… of the condition of new obedience conjunct with faith, Rom. 8. 13. Heb. 12. 14.

40. AMesius Medull. l. 2. c. 1. sect. 30, 31, 32, 33. [IndeedAmesius. our obedience is not the Principal or meritorious cause of eternal life. For we receive both Right of this Life and the p. 403life it self, of the Grace and gift of God, for Christ apprehended by faith. But yet it is a cause, in some sort, administring, helping and promoving towards the possession of this Life, the right whereof we had before. In which regard it is called the way in which we walk to heaven, Eph. 2. 10. And it promoteth our life, both of its own nature, as being some degree of that Life it self, still tending to perfection: and also by vertue of Gods promise, who hath promised eternall life to them that walk in his precepts, Gal. 6. 8. For though all our obedience be imperfect, &c. yet in Christ it is so grateful to God, that it is crowned with the greatest reward. The promises therefore made to the obedience of the faithfull, are not Legal, but Evangelical, though some call them mixt, Mat. 5. 3.

And li. 1. cap. 26. he makes Vocation to have two parts, the offer of Christ and the Reception of him: in respect of which reception, he saith Sect. 19. Vocation is called Conversion, and Regeneration; and distinguishing this Reception into Passive and Active, he saith, Sect. 21. The Passive Reception of Christ is that whereby the spiritual Principle of Grace is ingenerated in the will of man. For this Grace is the foundation of that Relation in which man is united to Christ. See more the description sect. 19.

Though I do not think that the Reception of the Principle of Grace is to be called the Reception of Christ; (himself saith, sect. 2. that the union is Relative: and then the Passive Reception must unavoidably be the Reception of a Relation, or of Christ as Related, or to be Related to us, and not of a quality) yet here is more give to internal Grace then I do: when that this Passive Reception of Grace, called Regeneration, as being the beginning of the new Life and Conversion, because all they that are called effectually are in whole converted from sin to Grace, from the world to follow God in Christ, I say, when this which himself doth thus describe, is made the very foundation (that is, the neerest efficient) of our Relative Union with Christ, and so giving us Christ, must give us Justification and other benefits with him; this is much more then ever I said, for any internal qualification of man whatsoever, much Less for outward works.

p. 40441. VRsine Catech. p. 514. qu. 91. [Good works are necessaryUrsine. to salvation, not as a Cause to the effect, or as merit to a Reward: but as a part of salvation it self, or as an Antecedent to its consequent; or as a means without which we come not to the end. Indeed it may be said that on the same Reason they are necessary to Righteousness, or to Justification, or in them that are to be Justified, as a consequent of Justification, with which Regeneration is inseparably conjunct, &c. But its safe…yer said, that good works are necessary in the Justified, and in them that shall be saved: Its ambigiously said that they are necessary in them that shall be Justified, because it may be understood that they are necessary before Justification, and are Causes of Justification.

42. D. Paraeus in Mat. 25. 42. [As to the Causall [for]Paraeus. I say, that it doth indeed signifie a Cause, but not meritorious of the Kingdom, but declaratory of the Righteous sentence passed by the Judge; that of right the Kingdom is adjudged to the sheep, because by Works they declared themselves truly sheep, that is, Believers. Some there be that grant (which I would not d…) that works are an efficient Cause of the Kingdom, but not by way of merit, but as a way and means, &c.]

And on Heb. 10. 36. [Good works also are necessary in Relation to salvation; not as an efficient or meritorious Cause, but as a Causa sine qua n…n, without which salvation is not obtained; (He calls patience a conservatory Cause.)

On Heb. 5. 9. [But this fruit (of Christs death) the Apostle saith belongs not promiscuously to all, but to them onelyonly who obey him; For onelyonly these do accept the offered benefit. The rest by their own fault are deprived of it, because they obstinately refuse it: To obey Christ is not onelyonly to prof…ss the name of Christ, but it is to acknowledge Christ the onelyonly perfect Redeemer, by true affiance to adhere to him and to live worthy the Gospel. This Condition is in the whole Gospel required in them that must be saved. Ʋniversall Grace belongs onelyonly to the obedient.

p. 405On Gen. 17. p. 1130. The substance of the Covenant lyeth in the promise of free Reconciliation, Righteousness and Life eternal, by and for Christ freely to be given, and in the restipulation of our moral obedience and Gratitude.

Idem Bellarm. Castigat. de Iustif. l. 1. c. 12. p. 193. [As to the acts of the year 340. it is true indeed, that between the seven Reconcilers of the doctrine of the Papists and Protestants it was acted and Judged, that for the sake of the publike tranquillity, it should not be taught [that faith alone Justifieth] but the word Alone should be omitted, because the Papists said that it bred scandal to the people, and made men negligent about good works.]

Idem ibid. l. 5. c. 3. p. 1245, 1246. [But 2. Let us understand that According to Works, signifieth an Analogy or measure of good Works and of evil, as it may fitly be understood, and we also have elswhere interpreted. There is then an Ambiguity in the word Analogy, or proportion, and we must distinguish between a Preportion Causal, meritorious, and a proportion Conditional. A Causal Meritorious Proportion of works and reward is when greater or lesser works are the Cause or merit of a greater or lesser Reward. A Conditional proportion is when Greater or lesser works are not the cause or merit, but onelyonly the Position of the Condition, under which a greater or lesser reward is to be had. In evil works or sins, there are both proportions, Causall or Meritorious, and conditional of the works to the Reward. Of good works, This proposition is false, According to w…ose proportion, …ternal life is promised, that is meritorious of eternall life. F…r here is understood not a Causal, but a Conditional Proportion, &c. For they have not the Conditions of Merit properly so called; But they are the p…sition (or performing) the Condition on which God doth promise and distribute the Rewards of eternal life and glory.

And doubtless when the business of the last Judgement is not to examine whether Christ hath satisfied for us or not, but whether we have performed the Conditions on our part, on which the benefits of his satisfaction, especially eternal Life, were promised, it must needs follow, that so far our Iustitia Causae in that tryal will lie in our Actual performance of those Conditions, which is our personal Evangelical Righteousness; and according thereto we shall be Justified; that is, adjudged to be the heirs of Life, and not of Damnation.

p. 40643. RIvet, Apologet. Contr. Grotii Votum (Printed Lugdun. R…ve….Bat. 1643.) And pag. 134. as printed Genev. fol. in the end of his Catholic. Orthodox.) [Grotius said, that every Way hath the nature of a Cause, at lea…t sine qua non. I answered, that that might be granted, but yet it is an ambiguous speech, because a Causa sine qua non, is improperly called a Cause.]

And before sect. 36. p. 64. (Lugd. Impress.) & p. 132. Genev.) Yet shall the Crown be given to good Works done in Christ, of Justice, not of dignity and equivalency of the work with that Crown, but of the Justice of Gods promise. For it is Just that he should do what he promiseth, and he cannot do otherwise.

And in Cathol. O…thod. Tract. 4. Qu. 17. p. 318. [We say with the Scripture, that the Relation of the works to the Reward doth herein consist, that by the liberal promise of God there is the same respect between them, as between Antecedents and Consequents by Covenant, &c. because it pleased God so to appoint it: who yet in that appointment would shew that he is delighted in the good works of his own, and animateth them to the exercise thereof.] See further.

And page 319. [God rewardeth them as a Just Judge. 1. Because he hath promised to reward his childrens obedience, though imperfect: 2. And it is Just that he should keep his promises.

44. PEt. Martyr (though he oft speak unwarily in thisPeter Martyr. point) saith, Thes. Argent, Proposit. post. Loc. Com. p. 1008. [We grant that a man is Justified by Works: But that is as to inherent Righteousness, and as to the rewards, having before obtained of God a good and holy life.]

And p. 1027. The works of the Law ought not to be altogether denyed to be causes of our Righteousness and Salvation: But this is to be denyed, that they are the chief and whole causes of those good things: It is the mercy of God which is the chiefest and truest cause of our Iustification.]

Pag. 1028. They are esteemed doers of the Law with God, who believing in Christ, do studiously exercise themselves in the obedience of his commands. In that sentence of Daniel, Thou shalt redeem p. 407thy sins by Almes; he means by sins, the punishment and penalty which is due to sin.

45. DR. Willet on Rom. 2. Cont. 3. 7. [The meaning of thisDr. Willet. sentence, The doers of the Law shall be Justified, is the same: God will Approve, Justifie, Reward them that do the Works of the Law, whether Jew or Gentile. Yet it followeth not that a man is therefore Iustified by the Works of the Law; But God Approveth and Rewardeth the workers, not the Hearers and Professors: so here the Apostle treateth not of the Cause of Iustification, which is faith without the works of the Law: But of the difference between such as shall be Iustified, and such as are not: Fayus. They onelyonly which have a lively faith, which worketh and keepeth the Law in part, and supplyeth the rest which is wanting in themselves by the perfect obedience of Christ, they shall be Iustified; not those which onelyonly Profess the Law and keep it not. The Apostle then here sheweth who shall be Iustified; not for what.] [Good works are required a… a Condition in those which are to be saved, not as a Meritorious cause of their Salvation.]

46. SAm. Maresius, Colleg. Theol. loc. 13. p. 337. [The necessitySam. Maresius. of Repentance, as a means, we here also acknowledge, seeing that to the Impenitent there can be neither salvation nor remission of sin, &c. Remission of sin belongs to it, neither formally, nor meritoriously, nor satisfactorily; but at most, 1. Conditionally; as this is offered to us in the Gospel, on the Condition of Repentance and Faith. 2. Dispositively, &c. 3. Iudicatively and ostensively, &c. Far be it from us therefore to make that Remission with the Papists to be an effect properly so called, of Repentance; when that is due onelyonly to Gods Grace by Christ, &c. But its partly a necessary Consequent adjunct of it, in as much as under that Condition, as also of New obedience, p. 408(though not for it) remission of sins is propounded and offered to us; seeing it is inconvenient to remit sin to him that Persevereth in sin.]

E… Loc. 11. sect. 51. [This Remission is not propounded or promised in the Gospel, but on the Condition of duty to be performed, so that he can never be partaker of it, that neglecteth this. The same must be said of the Illative for, Mat. 25. 35.

Et sect. 50. [And if any causality be to be ascribed to good works of sanctification, as to eternal Life, it cannot be properly Efficient, Principal or instrumental, but rather Formal or Material, in as much as in the study of piety we begin eternal Life, &c.] Et Exeges. Confes. Belg. Art. 22. p. 318. he confesseth Faith and Repentance to be Conditions.

47. HEn. Alting▪ Loc. Com. Part. 2. pag. 688. [The GospelAltingius. doth not promise salvation on condition of good works as causes effecting it; but on Condition of Faith and Repentance: the one as an Instrument of accep…ing Rem…ssion of sins the other as a Causa sine qua non: nor on condition of such Repentance or New obedience as is perfect, but such as is by Grace begun▪]

All these shew, that though they make Faith an Instrument, yet making Repentance and obedience to be Conditions or Causa sine qua non, they yield all that I desire.

48. ARetius in Hebr. 13. 16. [The Reason is good. WhatsoeverArelius. is available to us to appease the wrath of God, that ought the godly studiously to seek. But bounty to the poor is available to appease the wrath of God, Therefore they ought studiously to exercise bounty.

p. 40949▪ PErkins. [True Gain, Vol. 1. p. 650. Faith must be consideredPerkins. as a Cause, or else as a way of salvation. If as an internal cause in us, it only justifieth and consequently saveth us: If as a Way, it doth not save alone: for other vertues and works, though they be not causes, yet are they ways to eternal life, as well as faith] So page 649, 651, &c▪ Here is more indeed given to faith, then I do, but I think, no less to works.

50. ALstedius Distinct. Theol. c. 17. p. 73. [The ConditionAlstedius▪ of the Covenant of Grace is partly Faith▪ partly Evangelical obedience or holiness of life proceeding from faith in Christ] Et p. 107. c. 24. Sect. 20. [Rewarding is either from proportion of merit, or the Grace of the promise (or the promise sake.) In the latter sense God rewardeth good works] Page 109. Good works are necessary by necessity of pr…cept and means, but not of merit.]

51. POlyander in synops. Purior. Theolog. Legdensium Disp. 34.Polyander. Sect. 26▪ 36, 45, 46▪ 47, 48. 51. acknowledgeth works a condition required in those that shall be saved (and then it must needs be required in those that shall be judged to Salvation, that is finally justified) And that salvation is given as a reward, which the Godly may and must look at to quicken them in th…ir care: and saith [that Christ will not give that Crown according to the ridig estimate of works, &c. but according to the anological r…le of Verity correspondent to the quality of every ones work, whether good or evil, &c. And he cites Rom. 2. 7, 8▪ 1 Thes. 1▪ 5, 6 7 and adds that Christ will give the Crown of righteousness to the works of the faithful according to the Gospel, of free Covenant, &c.

52. ROb. Bodius in Ephes. c. 2. 8▪ &c. page 273. brings in theRob. Bodius. Papists objecting from Mat. 15 28. M…r. 7. 29. For this saying go thy ways, &c thus [The Lord saith not, Thy daughter is saved by thy faith, as if it were by a means or instrument p. 410only of attaining that benefit, as you say, but for this saying as a meritorious Cause. Answ. 1. Confession is taken for faith it self. 2. Faith is here taken in an objective sense, as it signifieth Christ apprehended by faith, to whose only merit this benefit is to be ascribed: but by the means of faith; which God requireth as an intermediate Conditon on our part to this, that any benefit from his bountiful hand may be obtained, &c. Unless that solution please better, which taking the name of faith properly, saith, that by that Spe…eh is not signified a Cause, but a Condition only, because all things are promised to him that believeth; whence it is no wonder, if when God giveth any benefit to the faithful, be is said to give it for faith which he necessarily requireth in the receiver: Not that he deserveth it by believing, but because God hath promised it to none but to the believer; and that of meer grace in the Mediator Iesus Christ, in whom all the promises are yea and Amen.]

And cap. 4. v. 12, 13. p. 521. [Many things are necessary to us either as Causes, or as Conditions, or as Means, as Instruments, as Helps, as Props, **O… Crutches.by which we may be brought to eternal life: by which either the bars and impediments may be taken away, which block up to us the way and passage to eternal life, or the necessary stairs are laid under, for our ascending to the height of that sublimity; or else necessary strength is afforded us to go that hard Journey, and bear that hard conflict; or that the strength and force of our enemies may be broken and foiled. We have need of Knowledge, Constancy, Charity, Sanctity, Prayers, Good works, &c. But above all these we must seek faith as a certain Epitome and Compendium of them all.

53. DIckson in Heb. 9. 5. [Christ having now fully paid theDickson. price of Redemption, by that Merit and Efficacy is become and declared the Author, Lord, Donor, and Finisher of eternal life, to all that believe in him, and deliver themselves up to him for Discipline.

p. 411IDem in Iac. 5. 15. [He teacheth that there will follow a do…ble effect of this Anointing and Prayer. (1. healing) The other Effect, is, If any special sins have caused the disease of the sick person▪ God being intreated by the sick, and the Presbyters, will forgive them.

If forgiveness be the Effect of Prayer, then Prayer is the Cause of Forgiveness: which is more then a Condition.

Idem in Iac. 5. 20. [Because if they would admonish one another, and confess their sins one to another, and importune God by prayers for one another, and would be Gods instruments for the conversion of any erring sinner: then should they also be his instruments of saving the soul of their neighbour from death, to which by error he was hasting; and withall they should be Instruments of covering and hiding a multitude of their erring brothers sins: who unless he had repented, his sins would have been produced in Gods judgement, to Condemnation and death: which now after the admonition of the erring, and the repentance of the admonished, are covered.

If another man may be an Instrument of our pardon, which is an efficient cause, and that by other acts besides faith▪ then me thinks, other acts of our own may be Conditio…s, which is less: I should think another man can be no more a Cause of our pardon, then we may be of our own. And if another do therefore cause our pardon▪ because he draws us to conversion, then conversion it self would neerlyer cause it. This therefore is more then I affirm. Yet I know this Godly Divine saith as much against Justification by Works as others. But if the offended Brethren will but read almost any Protestant Divine on the Doctrine of Prayer, they shall soon find that they generally ascribe to Prayer more in terms, and as much at least in sence▪ for the obtaining of pardon, as ever I did to any act of mans whatsoever. Sure they who commonly make Prayer a Cause of forgiveness, would never have denyed it to be so much as a meer Condition, and that with such indignation as these men do.

p. 41254. IƲnius Parall. l. 3. in Haebr. 5. 9. [Christ is become theJunius. Author of Eternal salvation to all them that obey him, according to that Obedience which being received of the Father, he informeth in the minds of the Godly by the Spirit. In as much as the Promise of salvation is made to Obedience, and bequeathed in the Testament or Christ dying &c.

55. DOctor Jo. Reynolds P…elect. 169. & 170. pag. 659.Dr. Jo. Reynolds. 661. expounding Math. 12. 36 By thy words thou shalt be Justified, &c. saith, [The meaning is that all shall give account when they come to the Tribunal of Christ, and shall receive that which they have done in their bodyes, whether good or evil, &c. So that this is the force of Christs words, Thou shalt be justified or condemned according to thy works, among which Words are eminent; if so be that thy words have been agreeable to Godlyness, good, profitable and fruitful to thy Lord, thou shalt enter into the joy of thy Lord: but if, &c. And Solomon saith most fitly to our Cause Death and Life are in the hands of the tongue; Prov. 18. 21 As thou sowest, so shalt thou reap; as he said in M. Tully▪ For the good use of thy Tongue thou shalt reap Eternal Life: For the abuse death.

Here is as much in sense to the magnifying of Works, and more in words then I have said. Note also that he maketh these phrases equipollent, [By thy words shalt thou be justified,] and [According to thy words or works thou shalt be justified.]

59. MR. Tho. Wilson in his Dictionary on the word Justice, Mr. Wilson.saith, that the sufferings of Christ, and his satisfaction to the Father, derived to us by his Imputation of it to us, is received of us by Faith, and reteined of us by Hope and Charity.]

And in this Aenigmat. [What is that without which we cannot be saved, yet is no cause of our salvation? Answ. It is good works; which be no cause of our salvation; and yet the Elect which are of years, if they have space and time to do them, cannot p. 413be saved with out them: for they be the way to the Kingdom, though not the cause of reigning.

57. FR. Gomarrus in the Epitom. of his Loc. Commun. per Gomarrus.Sibelium, pag. 446. Loc. 44. [Works in respect of the faithful are not the efficient cause of Eternal Life, but the Antecedent …ondition necessary to salvation: whose certain consequent Eternal Life is, not its effect: not the cause of reigning but the way of the Kingdom.

And pag. 449. [By Relative Right God as a just Judge giveth the Reward, not respecting what is due to Works of themselves, but what of Grace he hath promised to them, and so hath made himself a Debtor of the Reward; as God, as a just Judge will give the Reward and Crown of Life Eternal to the faithful exercising righteousness▪ because he oweth it for his free Promise made to them that work rightly, by Right of his Truth and inviolable fidelity, Tit. 1. 2. Heb. 10. 23. and 6. 17, 18. Mar. 16. 16. Rom. 6. 23. but not on the Right of the worth of the works of righteousness, which are due and imperfect.

Believers also are called worthy of the Kingdom of God, 2 Thes. 1. 5. but Merit cannot be thence concluded, 1. Because Worthy is of larger sense then Merit: for this is only of strict Right: but the other oft belongs ad foreign (favourable judgement) and Equity. For whatsoever is fit and convenient is called Worthy, though Merit be absent, Mat. 3. 8. and 10, 11. 38. In which sense Rev. 3. 4. Believers being fit and meet for the Kingdom, are called Worthy: Because it is the Condition of them that shall be saved, to do their duty, but not the Merit of salvation.]

[Afflictions also are said to Effect for us a greater weight of Glory, &c. And thus to effect the weight of Glory is taken for, to be an occasion and condition requisite, which being put (or performed) the Celestial glory will surely follow.]

Pag. 456. [The neerer (subservient cause internal) is our Mystical Union with Christ, and in the adult, the hand of Faith which embraceth Christ, and uniteth us to him, 2 Cor. 11. 2, 3. Ephes. 3. 17. and 5. 25, 26, 27. Not by any inward power, as a Natural or Artificial Instrument, or by the force of the general p. 414or special form of Faith: But by the free Covenant of the Gospel, &c. And so Justification is an effect of Faith, as a supernatural Instrument and by accident: because we are not justified by its Internal force of it self: but by Accident of Gods Promise freely made to Believers, Mar. 16. 16.

Also pag. 466, 467, 454. he makes Sanctification one of Gods ends **See D. Whi taker▪ de peccato Originali, li. 3. p. 310. cap. 3.in our Justification, and putteth it in the definition of Justification as its end, and that must needs be more excellent then the means, as such.

58. PAul. Ferrius Scholastic. Orthodox. c 33. p. 543. [ThisPaulus Ferrius. the whole Scripture teacheth, while it excludeth Works from our Iustification, and teacheth that we are Iustified without them: Which is nothing else but that Works do not enter the formal cause of our Iustisication.]

If this be all that the Scripture excludeth Works from, then I may be confident that … contradict not any of those Scriptures. I know Ferrius himself saith that Faith justifieth only as a Relation. But I never knew yet what such a Faith was, which is a Relation. I took it to be an Action or Habit: though I easily confess it is Related to its Object as other Acts are.

And here you may see that it cannot be a proper Instrumentality that these Divines ascribe to Faith as to Iusti…ication: for a Relation is not such an Instrument, nor is an Act a Relation. I remember Mr. Anth. Burgess saith (Of Iustification, Lect. 21. p. 182. [That Relation which is in their (Infants) Faith to Christs Merits, is the Instrument by which they obtain Remission of sin: [So that it is such an Instrumentality as is not proper to Acts or Habits, but the Instrumentality of a Relation of the seed of Faith to Christs Merits, which can be no proper Instrument of Iustifying: Or if they would condescend to call it a Moral Instrument of Receiving Christ, yet in the explication they would manifest that it is its being the Condition, which is its neerest interest in Iustification.

p. 41559. MƲsculus Loc. Com. of Remission of sin, pag. (mihi)Musculus. 614, 615, 616. having shewed that Christ dyed for all, and is a propitiation for the sins of the whole world, which he expounds of all mankind, that are or shall be in the world from first to last; he next shews [By what means pardon of sin is obtained. Answ. Remission is wholly free, and not due to our merits, but of meer undeserved Grace: Yet equity it self requireth that it be not conferred or received but by certain means and Conditions. Of the Means I will speak in this Article; of the Conditions in the next. As of Iustification, so of Remission there is a twofold means to be acknowledged: One In which; the other By which it is conferred and received. The means In which, is Christ, &c. The means By which is double: One is by which Remission is Given▪ the other by which it is Accepted. The means of conferring, the Schoolmen call Applicatory; Unless the Merit of Christ, say they, be applyed to this or that man, no sin is blotted out; seeing it is blotted out only by the vertue of Christs Merit: Therefore seeing the Sacraments are the immediate Applyers of Christs Passion to us, he that will have any sin pardoned, must have it by some Sacrament, in Act or in Desire.—But we say simply, that the means of conferring it, is the word of Grace, by which Remission is preached, whether generally and publikely, or specially and privately.—The means of Taking it, is not only whereby we are made capable of this Grace, but whereby we Take it, when its offered. A contrite and humble heart is capable of it: but it is one thing to be Capable, and another to Take it.—But when we Give this to Faith, that it Taketh Remission of sins, we do not exclude confession of sin, and Prayer: As good fruits are not excluded, when the Goodness of the Tree is commended: nor breathing and voice excluded, when we extol the force of eloquence. When therefore we read 1 Joh. 1. 9. If we confess our sins, he is faithful and just to forgive us our sins: we must not understand it of a Confession which comes not from a belief of the word, by which we are reproved and convinced of sin. And when we pray, Forgive us our debts, I suppose it is manifest that we pray by the Spirit of Faith; p. 416therefore all this is rightly ascribed to Faith, which by it is performed to the receiving the grace of Reconciliation.]

4. On what Conditions are sins pardoned? In Christ as our only Propitiator, Mediator and Reconciler is the Remission of sin offered us by the word of the Gospel, and the gift of grace and mercy of God is Accepted by Faith. Yet are there certain Conditions without which this grace either is not Attained, or being Attained is not Retained. …. The first is true and constant Repentance—So Christ saith, Go, and sin no more: So saying, he signifyeth that it is in vain forgiven, which after forgiveness is again committed; To what purpose is a disease cured, which being cured, is willfully revoked? As therefore Remission of sin is not obtained without true Repentance. so being obtained, without the constant custody of this, it is not retained. 2. The second Condition is that we be reconciled to our Brethren, against whom we have sinned; and either satisfie them, if it may be done, or else petition them to forgive us. He that hath unjustly taken away that which is his brothers, doth in vain hope to be forgiven of God, unless he restore that which is ill gotten, if he can restore it. Whence is that saying, Sin is not pardoned, till that which was taken away be restored. He knew this that said, If I have defrauded any man, I restore it fourfold.—3. The third is that we our selves imitating the clemency of our heavenly Father, do forgive our debtors.—These are Conditions, necessary to the obtaining and Retaining Remission of sins; But yet there is no reason we should ascribe to them any Merit of our righteousnes…, and detract from the grace of God. For we cannot satisfie the just judgement of God, either by Repenting, or by Reconciling our brother, or by pardoning his faults.

59. MVsculus in Gen▪ 22▪ 16▪ pag. 530 [So to one and the sameMusculus. thing, which is not unusual, two or more Causes are attributed: to wit, the Primary and the Secondary. The Primary Causes in this business are the Goodness and Truth of God. The Secondary are, the Faith and Obedience of Abraham. …o the Primary is to be ascribed both that God did Promise, and that he p. 417kept his Promises. To the Secondary (is to be ascribed) that the truth of Gods Promises, so far as they were made to Abraham, was not hindred by Abrahams incredulity and disobed…ence.]

Idem in Gen. 15. 6. pag. 352. he expoundeth Imputing Faith to Righteousness to be meant [so that that which is Imputed to righteousness, be accounted in stead of Righteousness, and be of that force with him to whom it is proved, that what ever defects or sins do yet stick in the person justified, shall wholly be forgiven. In this sence is it here Imputed to Abraham to Righteousness, that he believed in God. He had before he …tated at the Promises of God, and considered more the defect of nature then the Truth and Power of God: which was altogether blameworthy But he firmly believed God prom…sing, such a Faith was …mputed to him in stead of Righteousness: that is, for that Faith he was Reputed Righteous by God, and Absolved from all his faults. In this sense doth the Apostle use this place, Rom. 4. as is manifest to any that diligently readeth that which he citeth out of Psal 32. and accommodateth to this cause of Imputed Righteousness.—And we must consider what was the cause that Abr…h…ms Faith was so greatly approved of …od▪ that it was freely Imputed to him to Righteousness Two causes of this the Apostle gives: The first is the purpose of …ods grace, whereby he so from e…ernity appointed to justifie them that believe in him. 2. That such a Faith gives God the glory of his Truth and Power.

Is it Faith it self, or Christ, that Musculus here saith is imputed to righteousness?

60. MR. Brinsley of Yarmouth in his late Treat. of ChristsMr. B…insley. Mediatorship, p. 141. saith, [These (Faith and Obedience) without any just offence, I may call the Conditions of this Covenant. Faith whereby the Covenant is Accepted, upon the terms on which it is te…dered; and Christ the Mediator of it Received: Obedience whereby it is Kept, viz. in an Evangelical way▪ in respect of desire and endeavour. This it is which the Psalmist calleth Keeping of the Covenant▪ Psal. 25. 10. and 103. 18. p. 418Not a Legal, but an Evangelical Keeping, when the Promises being believed, there is a serious desire and endeavour of yielding obedience to all Gods Commandments.]

Treat. of Myst. Implantation. pag. 73. [Faith if it have not Works, is dead, being alone, viz as to Justification and Salvation. As Abrahams and Sarahs bodies were said to be dead, in that they were unapt for Generation, Rom. 4. 19. Even so Faith without Works is said to be dead, in as much as it is unapt and unable to produce those desired and intended effects, to justifie and to save. True it is, Works are not properly a Cause of Justification, as Faith is commonly said to be, (viz. Instrumental) yet they are a necessary Concomitant of that Faith which justifieth: requisite Qualifications in the person justified.

61. BIshop George Downame Treat. of Justification, pag. 15.…. Downame. [The true meaning of the Question, Whether we are justified by Faith, or by Works? is not as Opposing the Inward Grace of Faith, to the Outward Acts of Obedience, which indeed are the fruits of Faith: but as opposing the righteousness of Christ apprehended by faith to that righteousness which is Inherent in our selves, and performed by our selves.]

Pag. 306. [According to the Sentence and Rigor of the Law we are sinners: Yet are we according to the Doctrine of the Gospel to be called just, and that by a twofold Justice: 1. And principally by the perfect righteousness of Christ imputed, &c. 2. By a righteousness begun, &c.]

Ibid. Bellarmine confesseth that our opinion were Right, if we did not hold Christs Righteousness to be the formal Cause: but satisfaction given, &c. And we do not hold it the formal Cause. (Rivet. disp. hath the same Concession.)

Pag. 305. [To be formally righteous by Christs righteousness imputed, never any of us, for ought I know, affirmed.]

p. 41962. MR. Henry Aynsworth on Numbers 14. 34. And ye Mr. H. Aynsworth.shall know my breach of Promise] or my breach, that is, when I break Promise with you, or break off from you, ye shall know how great evil is upon you. For when men forsake God, he also forsaketh them, and breaketh his Covenant with them; that is, performeth not his Promise, which is Conditional▪ If men continue in his Faith, Deut. 31. 16, 17. Zach. 11. 10. Jud. 5. Rom. 11. 22.

63. ARch-Bishop Edwyn Sandys Serm. at Strausberge, onArch-Bishop Sandys. 2 Cor. 6. 2, 3. pag. 137. [We do very well know that there is no other medicine save Repentance only, to heal the wounds of our souls: no other way to restore our selves again to our Fathers home, but only, Father, I have sinned: no other means to quench the wrathful indignation which our sins have caused to burn and flame as an Oven, but only our tears: though our sins be as red as Scarlet, or as fire, yet being bathed with the water of our eyes, they are scowred and made as white as snow.

And Serm. before the Queen on Isa. 55. pag. 67. [The Papists satisfaction is but money matter; and God is satisfied, not by Gold, but by blood; and with us he is pleased when our lives are amended. God is pacified by the mending of our manners; and he that ceaseth from sin, bringeth the wrath of God to an end, saith Lactantius.

64. MR. Tho. Shephard of New England in his sound Believer,Mr. Shephard. as he doth prove that the Doctrine of Justification before Faith, is Cross to the whole current of Scripture, and that it is a meer unsound device, to say that it is Declarative Justification, or to our own sense and feeling in foro Conscientiae when we are said in Scripture to be Justified by faith, it being opposed to the state of unrighteousness going before: pag. 228. &c. 107, 108. &c. (of the Impression 1645): So he makes the main difference between the faith of the Elect and Reprobate to lie in p. 420this that one takes Christ himself to sanctifie and Rule them, and the other do not: and sure the main differencing part of that faith cannot be less then a Condition of our Justification [Pag. 204, 205. Observe it, that on these very terms the Lord tenders grace and mercy, Rom. 5. 17. And most certainly this is one Principal difference between the faith of the Elect and Reprobates, (and if I mistake not the principal): The Elect close with Christ for that end for which the Father offers him, that is, that they might possess his Son and all his benefits, and therefore come poor and empty for All. The Reprobates come not for All, but for so much and no more then will serve their own turn; in misery they would have Christ to deliver them, but what care they for spiritual mercies: In trouble of co…science, or after their soul falls into filthy lusts and sins, they come to Christ to forgive them and comfort them: but what care they for holyness and a new nature: Some sins they would have Christ save them from, but they regard not redemption from all: They cannot come to Christ that all the powers of darkness may be perfectly subdued, and their own sins and selves, conceits and wills may be led away captive by this mighty Conqueror; that Christ in all his Authority Grace, Peace, Life▪ Glory, might be for ever advanced in them and by them. It was …ustin… complaint of many of his hearers, that Christum assequi, to have Christ… was pleasing to them; but sequi Chr…stum to follow Christ, this was heavy. To close with Christs person is sweet to many: but to close with his Will, and to come to him that he would give them a heart to lye under it, this benefit they desire not: All Christ is useless and needless: but something from Christ is pretious to them.]

…lso pag. 178, 179, 180, 181, &c. he shews that the form of Faith which Uniteth us to Christ is the coming of the whole soul to Christ out of it self. And that the Faith on which the Lord Promiseth mercy and salvation, is coming and returning to God. Jer. 3. 12. Ezek. 33. 10. Joel 2. 12, 13. Heb. 7. 25 Joh. 5. 40. That unbelief being a departing from God▪ faith can be nothing else but coming to him; and this is the proper obedience to the …ospel, as Works are to the Law.] And pag. 102, 103, &c. he shews that in this Turn, as Christ is the Good, the term To which, so sin and world, are the Evil, the term From which we are called: that we are turned first from darkness and then to Light, and first p. 421from the power of Satan and then to God: [For how is it possible to be turned unto Christ, and yet then also to be turned to sin and Satan? Doth it not imply a contradiction to be turned toward sin (which is ever from Christ) and yet to be turned toward Christ together?] p. …03. He shews also p. 100. 98. that in this working of Faith by Vocation, to unite us to Christ; There is an actual Grace removing the Power of sin, before habitual or sanctifying Grace, the Spirit doing it immediately by an omnipotent act by that which is called a…nating moving grace; Christ can and must first bind the strong man and cast him out by this working or actual …race, before he dwels in the house of mans heart by habitual and sanctifying Grace: Also that no man since the fall is a subject immediately capable of sanctifying or habitual Grace; nor any unregenerate man is in A Next disposition to receive such grace; and that the contrary is false and of affinity with some gross points of Arminianism: Also that there is a double resistance. 1. To a holy frame. 2. Of the God of Grace himself when he comes to work it, Job 21. 14. Ezek. 24. 13. The first is taken away in that which we call the Spirit of Sanctification after Faith: the second is taken away not only in the act of it, (as by terrors it may be in Reprobates Ps. …6. 2.) but in some measure in the inward root and disposition of it (only in the Elect): there being, as hath been said, no more separation from sin, at this time required, then so much as may make the soul come to the Lord to take it away, &c.]

(All this is Mr. Tho. Hookers Doctrine too, so fully expressed, that I shall not need to recite his words. … do not undertake to maintain the soundness of all this; but only I shew that he maketh as much necessary to our participation of Christ and his righteousness, and so to Justification, as … do.) And for the nature of the Justifying act: that it is by the Law of …race, hear what he saith, pag. 254. [Q. What is it in general to justifie? Answ. It is to pass Sentence of Absolution, to pronounce a sinner righteous; it is Gods pardon: Remission of sins, &c. There is a double Court, wherein it is passed. 1. Publikely in the Court of heaven, or in the Court-rolls of the Word▪ (for there is no other Court of heaven where God speaks but this.) 2. Privately in the Court of conscience. By the first we are justified indeed from personal guilt: by the second we feel our selves justified by the removal of conscience guilt] See further. ibid.

p. 42265. MR. Rutherford in his Survey of Spiritual Antichrist,Mr Rutherford. part. 2. p. 62, 63. 38, 39, 40. saith, that though works be not Conditions to be done by our strength, &c. yet [They are of the same nature with our perfection in heaven, differing but in degrees as grace and glory do: that they are the way to heaven, as sowing is to Harvest, and that Christ maketh a Promise of Life eternal to him that doth his Commandments: that they are Conditions without which we cannot be saved: [Nor is it a Popish way by Works to say, We seek Glory, Honour and Immortality by well doing; Works are not so much Conditions of Justification, as Faith is: Yet are they Conditions required in those that shall be saved.] Good Works are so Conditions, as they be Graces also; It is a new Heresie of the Antinomians to deny a Conditional Gospel; it is all one as to belye the Holy Ghost, who saith, He that believeth shall be saved, and he that, &c]

(And how much he valued the notion of Faiths Instrumentality, and whether he judged it a proper instrument, may appear)

Pag. 114. [I see no inconvenience to say, by the Act of Faith, as a Conditi…n or Instrument, we receive and apply Christs Righteousness; and whether ye call it a hand or …nstrument, an act of free grace, a Condition, I judge there is no reason to contend for words; so ye say not as Cornwall, Saltmarsh, and other Antinomians, We are justified whether we believe or not, and long, yea from eternity, say some, before we believe.] And that he judged Justification by Faith to be that in Law-sense, I have shewed fully in my Admonition to Mr. Eyre.

66. MR. Rich. Hooker in his Discourse of Justification speaksMr. Richard Hooker. much this way, specially endeavouring to prove that the very Papists Doctrine herein, though it overthrow the foundation by Consequence (as Amesius saith every error in Divinity doth) yet not directly, and therefore that our fore-Fathers in days of Popery might be saved. Read the whole.

p. 42367. Mr. Ezek. Culverwel Treat. of Faith, concerning the natureMr. Ezek. Culverwel. of faith, page 13, 14. saith [Justifying faith is a belief of the Gospel whereby I Receive Christ offered to me in the same] Page 15. [God the Father moved by nothing but his free Love to mankind lost, hath made a Deed of Gift or Grant of his Son Jesus Christ unto Mankind, that whosoever of all Mankind shall receive this Gift by a true and lively faith, shall not perish, but have everlasting life] In Iustifying faith there is required another and more special work, namely to Receive Christ and Life in him, offered in the Gospel. Besides the Assent of the mind and judgement to the Truth of the Gospel, we give consent with our heart and will, and so willingly and gladly Accept Gods gift of Christ, whereby indeed he is become ours and we his; and so we in him be made partakers of all things pertaining to Life and Godliness.]

Page 19. [Thus then we see that the very nature of faith consisteth in the true Acceptation of Christ proclaimed in the Gospel.]

Page 152. [Thus then I conceive all Conditional Promises of the Gospel are to be taken, that God doth freely offer Mercy in what kind soever, and for the enjoying thereof requires some duty of obedience, at our hands. Now we must first believe and so Obey, and then enjoy the thing promised, &c. More out of h…m might be added.

68. Dr. Preston of Effectuall faith pag. 64. [there is a doubleD. Preston. Justification: There is a Justification of the person: so was Abraham Justified by faith. But then there is a second justification, a Justification of the faith that Abraham had; he Justified his faith by his works; he shewed that he had not a dead faith, &c. for he added works to his faith, his works wrought together with his faith. So that if the Question be whether Abraham was an Hypocrite? his works Justified him that he was none. If the Question be, Whether Abraham was a sinner? his faith Justifieth him, and sheweth that he was made Righteous through faith. So there is a Justification of the person, and a Justification of the p. 424faith of the person. As when a man is said to justifie such an Action or such a Cause, the meaning is not that he will make that Just which was unjust before, but he will make it appear to be just, &c.

HEre note that D Preston useth the old distinction of the j…st… fication of the person & cause, but the sense of it is not as if the latter also were not a Just…fication of the person too: for, as Mr. Bradshew wel sheweth, the person is Justified in & by the Justification of his Cause. But the meaning of …he dist…n…n is, that one is so universal a Justification, that the person may be said simply …o be Justified by it: The other is but a part…cular Justification, and the person is justified by it but only as to this Cau…e, and not simply and absolutely. And so when we first Believe our persons are made Just of unjust without work, b…ing freely pardoned by Christ. And when we come to Judgement, if the general charge be brought against us that we are sinners, our works are not that Righteousness that must Justifie us against that charge; but pardon through Christs satisfaction. If it be Replyed, that we are Infidels, or Rebels against the Redeemer, and therefore have no Right in that satisfaction, according to the New Covenant; our faith and repentance and sincere subjection to Christ must Justifie us as our Righteousness in opposition to that par…icular Accusation: If i… be said that we are Hypocrites and did but pretend to believe, our Works may Justifie our faith to be sincere. And that this is Dr. Prestons meaning, is plain in his words, when he saith Abrahams works justified him that he was no Hypocrite: so that he judged that this which he calleth Justification of the Cause, was a Justification of the man himself as to that Cause. And in our case, salvation depends much on that Cause.

IDem Treat. of fai…h page 44. 45, &c. So that if I should d…fine Justifying faith to you, it may be thus described. It is a grace or habit in…uted into t…e soul, whereby we are enabled to …eve, not only that the Messias is offered to us, but also to take and …eceive him as a Lord and Saviour, that is, both to be saved by him, and to obey him. Mark it, I put them together, to take him as a p. 425Lord, and as a Saviour. For you shall find that in the ordinary phrase of Scripture these two are put together, Jesus Christ, our Lord and Saviour! Therefore we must take heed of disjoyning those that God hath joyned together; we must take Christ as well for a Lord as a Saviour. Let a man do this, and he may be assured that his faith is a Justifying faith. Therefore ma…k it diligently, If a man will take Christ as a Saviour only, that will not serve thy turn: Christ giveth not himself to any upon that Condition, only to save him, but we must take him as a Lord too, to be subject to him, to obey him, &c.] Page 47. [The object of this faith is Christ, as I told you before; and herein this is to be marked, that a man must first take Christ himself, and after, the Priviledges that come by him. And this point I could wish were more prest by our Divines, and that our hearers would more intend it, &c.]

Page 21. [So I say, when all these concur, the Match is now made, and you are Justified.]

Of effectual faith p. 92. Now faith is nothing but this: we come, and tell you that Christ is offered, if you will be content to let all these things go, and to turn your hearts to him; then the whole bent of a mans mind is turned the contrary way, and set upon Christ; this is such a Faith indeed, &c.] [Now if we were not mistaken in it, there would be no question of this. We think that faith is nothing but a perswasion that our sins are forgiven, a perswasion that the promises are true, and the Scripture true, a perswasion that Christ dyed for my sins; And thence it is that men are apt to be deceived in it. If they took faith as it is in it self, A Marriage of our selves to Christ with all our heart and affections, when he hath given himself to us as in Marriage, and we are given to him; in doing this we should never be deceived.]

Of New Covenant, page 317, …18. [You must know there is a twofold Covenant, One of works, Another of grace, &c. The Covenant of Grace runs in these terms [Thou shalt Believe; thou shalt take my son for thy Lord and Saviour, and thou shalt likewise Receive the Gift of Righteousness, which was wrought by him for an Absolution for thy sins, for a Reconciliation with me; and thereupon thou shalt grow up in Love and Obedience p. 426towards me, Then will I be thy God, and thou shalt be my people] This is the Covenant of grace] &c.

(But I have mentioned …hese and other places of Dr. Preston formerly and referred to more, which I had rather were read in him together, then recited imperfectly by me.)

69. Mr. Scudder in his book called The Christians daily walk, M. Scudder.p. 119. saith so punctually the same as Labour the Nature of Justifying faith, that it may rather make the Reader think that I borrowed what I say thence, then that I contradict him (though indeed I observed it not till lately,) The words are these following.

[1. Therefore do not conceive that to be faith which is no faith, nor yet that be no faith which is faith. You may know wherein true saving faith consists by this which followeth. Whereas (man being fallen into a state of Condemnation by reason of sin, thereby breaking the Covenant of works) it pleased God to ordain a new Covenant, the Covenant of Grace, establishing it in his only s…n Jesus Christ made man, expressing the full tenour of this his Covenant in the Gospel wherein he maketh a gratious and free offer of Christ, in whom this Covenant is established together with the Covenant it self, unto man; Now when a man understanding this offer, giveth credit unto it, and assenteth to it, because it is true, and approveth it, and consenteth to it, both because it is good for him to embrace it, and because it is the Will and Commandment of God, and is one Condition in the Covenant, that he should consent for his part and trust to it: when a man receiveth Christ thus offered, together with the whole Covenant in every branch of it, resolving to rest on that part of the Covenant made and promised on Gods part, and to stand to every branch of the Covenant to be performed on his part, thus to embrace the Covenant of Grace and to receive Christ in whom it is confirmed, is to believe.

This offer of Christ and the receiving him by faith may clearly be expressed by an offer of peace and favour, made by a King unto a woman that is a rebellious Subject, by making offer of a marriage between her and his only Son, the heir apparent to the Crown, who to make way to this match undertakes by his fathers appointment to make full satisfaction to his fathers Justice in her behalf, and to make her every way fit to be a daughter to a King. p. 427And for the effecting this match between them, the Son with the consent and appointment of his Father, sendeth his chief servants a woing to this unworthy woman, making offer of marriage in their masters behalf, with the clearest proofs of their masters good will to her, and with the greatest earnestness and entreaties to obtain her good will that may be; this woman being at first a Ward or bondwoman unto this Kings Sons mortal enemy, and being in love with base slaves like her self, companions in her rebellion, may happily set light by this offer: or if she consider well of it, she may doubt of the truth of this offer: the match being so unequal and so unlikely on her part, she being so base and so unworthy, may think the motion to be too good to be true: yet if upon more advised thoughts, she doth see and believe that there is such a one as the Kings Son, and believeth that he is in earnest and would match with her: and considereth also that it shall be good for her to forsake all others and take him; now when she can bring her self to believe this, though she cometh to it with much difficulty, and when withal she giveth a true and hearty consent to have him, and to forsake all others and to take him as he is, to obey him as her Lord, and to take part with him in all Conditions better or worse, though she come to this resolution with much ado, then the match is as good as made between them; for hereupon followeth the mutual plighting of their troaths each to other. The application is easie throughout. I will only apply so much as is for my purpose to shew the nature of Justifying Faith. God offers his only begotten Son Jesus Christ, yea Christ Jesus by his Ministers offers himself in the Gospel unto rebellious man to match with him, only on this Condition, that forsaking his kindred and Fathers house, forsaking all that he is in himself he will receive him as his head, husband, Lord and Saviour; now when any man understandeth this mo…ion so far as to assent and consent unto it, and to receive Christ and cleave to him; then he believeth to salvation: then the match is made between Christ and that man, then they are hand-fasted and betrothed, nay married, and are no longer two, bu… are become one Spirit. By all this you may see that in saving Faith there are two Acts. 1. An assent to the Truth of the Gospel, and that not only in general believing that there is a Christ, believing also what manner of person he is, and upon what condition he offereth p. 428himself to man to save him: but also believing that this Christ graciously offereth his love and himself to a mans self in particular. The second act is an approbation and liking well of this offer of Christ, with consenting and hearty saying I to the said offer, resolving to take him wholly and fully as he is, accepting of him according to the full tenour of the marriage-Covenant, not only as a mans Saviour for to defend and shelter him from evil, and to save him and bring him to glory; but as his head, to be ruled by him as his Lord and King, to worship and obey him; believing in him not only as his Priest to satisfie for him, but also as his Prophet to teach, and as his King to Govern him; cleaving to him in all estates, taking part with him in all the evils that accompany the profession of Christs name, as well as in the good; the first act is not enough to save any; the second act cannot be without the former; where both these are, there is a right receiving of the Gospel, there is true Faith; the principal matter lyeth in the consent and determination of the Will in receiving of Christ; which that it may be without exception, know with what manner of will you must consent and receive Christ.] So far Mr. Scudder. Read him farther on in that place.

70. DR. Sam. Bolton, Bounds of Christian freedom, pag. 278, 279, 280, 285. [1. Though Christ have purchasedDr. S. Bolton. all Good things for us, yet will God bestow them in a way of seeking, Ezek. 36. 37. 2. Though God will bestow these things in a way of believing and praying, yet they are not the purchase of our prayers, but the gift of his own mercy. And I appeal to any, whether ever they heard any conscientious Minister say, that praying was the Meriting Cause of any Mercy? Did ever any say that duty had any causal influence into the compassing of mercy? Hath it not still been held up as a subservient means? &c.] Obj. But it may be it will be said, If these things are freely promised, why is there then a Condition required to the bestowing of them? Answ. 1. Some say, that though Gods Promises are free in fieri, in respect of the making of them, yet p. 429they are Conditional in facto esse, in respect of the performance of them; though they are made out of meer mercy, yet they are performed in relation to our subservient duty. And if we do but subjoyn this to it, that the subservient Condition or duty which is pre-required to the performance of the Promise, is nothing of our bringing, but first of Gods bestowing, I do not se how this may any way intrench upon the freeness of Gods grace, either in making or in performing the Promise; Rev. 21. 6. He tells us he will give to him that is a thirst. Here is a Condition or Qualification; and yet this doth not intrench on the freeness of grace. Notwithstanding this qualification, he tells us, he gives to him that is a thirst: and what can be freer then gift?]

Obj. But it may be it will be said, that can be no precedent Condition to Grace and Justification, which is a subsequent fruit of grace and Justification; but to perform duty acceptably, is a subsequent fruit of our Iustification; therefore, &c. (See further.)

I shall propound a few things to be seriously and throughly considered on. 1. Whether these things laid down may not be both precedent Conditions, and also subsequent fruits of grace: Especially if you look on them as Conditions of Gods bestowing, &c.]

And pag. 289. he speaks of the several periods of …ustification, thus [As 1. we may be said to be Justified in Decree, &c. 2. Meritoriously, in the death of Christ. 3. Actually, and so we are justified when we come to believe. 4. In the Court of conscience,Perfect Iustification then is not in this life. when we come to be Assured. 5. Perfectly; and so we are Iustified when we are glorified, when Christ shall present his Spouse without either spot or wrinkle, or any such thing, when the Church shall be all fair without spot or sin—if which be not admitted, the order of Scripture will seem to be inverted, and we shall run from Gods revealed Will, to Gods secret Will, yea, and a man may stand actually justified by this opinion, while he stands actually under the power, reign, and rage of Satan and sin.

(Read further his excellent discourse, to prove that we may and must make Heaven our end in our duties; and consequently that duties are means to that end, and therefore the sincere performance p. 430of them can be no less then a meer Condition sine qu… non.

71. MR. Arthur Dent, in his Catechism defines IustificationMr. Arthur Dent. to be [A cleansing and Renewing of our nature by the Spirit of God.]

This must needs comprehend Sanctification in it. I cite it not as Iustifying it, but to shew that he saith more then I do, in the point in hand.

72. MR. Sam. Crook, Guide to Blessedness, pag. 201.Mr. Sam. Crook. [2. (The Elect) being in Christ, they and their Works shall not undergo the strict Tryal of the Law simply in it self, but as the obedience thereof proveth them to be true partakers of the grace of the Gospel] (This is the subservient Iustification by Works at judgement which I assert.) So pag. 202. [The Elect shall be pronounced just▪ Because their Good works, though Imperfect, do approve their Faith, whereby they lay hold on Christ and his meritorious righteousness, to be a true Faith, as working by love, in all parts of obedience.] (We are justified then, Because of the Attestation of wor s.)

73. RAvanellus in his Bibli…thec. in verbo [Remissio saith,Ravanellu…▪ that [The Instrumental Cause of Remission is manifold. 1. Generally, all Godly men, who by the example of a holy life, and by holy Admonition… do turn sinners from an ill way, and consequently obtain them pardon of sin, Iam. 5. 20. (Then turning it self must be as much a Cause) 2. Specially, Pastors who Preach the …ospel-Doctrine of Remission of sins▪ Mat. 16. 19. and 8. 18. in which places Pastors are said to forgive sins, not by their own authority▪ which is Gods prerogative, but as they are Gods Ministers▪ and Preachers of the word or Gospel. See to this sense▪ Luk. 1. 76, 77. and 24. 47. Act. 13. 38. and 26. 18. And so the Preaching of the …ospel, Rom. 1. 16. 3. The Sacraments, that is, Baptism and the Lords Supper, &c. 4. Faith by p. 431which we receive Remission of sins, offered us in the preaching of the Gospel. 5. Prayers▪ both our own and others for us; specially the prayers of the Ministers of the Church.] See him also in verbo [Resipiscentia.]

(Here is more said then ever I did, in that he maketh them no less then causes.)

74. CHristoph. Pezelius in Genes. 4. pag. 92, 93▪ saith, [If Pezelius.thou art good, or if thou doest well, thou shalt have deliverance, or Remission, or Acceptation, that is, of thy person, and of thy sacrifice, that is, Thou and thy worship shall be Accepted with God. For Acceptation is opposed to Rejection; and by the name of goodness or well-doing, is meant our whole conversation, or whole Christian life, which consisteth in daily Confession of sin, and in Faith and a good conscience. For in sayings about good Works, we must ever comprehend Faith, without which, neither the person nor the Works please God.] …id. ultr.

75. BƲcanus Loc. Com. Loc. 38▪ §. 10. pag. 430. [Of whatBucanus. things shall we be judged? Answ. Of every ones faith and infidelity by the effects of each.]

Pag. 431. Come ye blessed▪ &c. To which he will subjoyn a mention of the cause, from the fruits of Faith arguing that cause, that is from the Works of mercy, &c.]

Pag. 432. [According to what Law will Christ pass the Sentence? Answ. Though the Godly shall be Absolved even by the voice of the Law, in as much as Christ hath fulfilled it for them; and by the same Law which threatneth damnation to every sin, shall the wicked be damned; Yet not so much the voice of the Law, as of the Gospel which the Apostles preached, shall be the Rule of the last Judgement: according to that Joh. 3▪ 36. & 12. 48. Rom. 2. 16. For the Sentence at that universal Iudgement will be no other thing then the manifestation or declaration of the Sentence already pronounced in this Life by the Ministery of the word, of the Iustification and condemnat…on of particular persons.] p. 432(Note here, that if it be specially the Gospel that men shall be judged by as the Rule, and it be mens Works and Faith that is to be enquired after (though one were only in subordination to the other) it must needs follow that he that hath Faith and Works, will be justified by them at that Iudgement, against the charge of Infidelity and Rebellion. And the Gospel Conditions must needs be the matter of the Iudgement, if the Gospel be the Rule of it. And therefore he that now hath the Gospel conditions of salvation, shall then be Judged to salvation on that account, (for the Merits and free gift of Christ as the ground:) And to …udge then to salvation is to Iustifie: And our Divines commonly confess that sincere Obedience, Repentance, Love, are Gospel conditions of salvation: therefore when men are judged by the Gospel, and it is enquired who hath these Gospel conditions, so far will they be the very matter of mens Righteousness to Justification.

76. MR. Pinke in his excellent Serm. of sincere Love toMr. Pinke. Christ, on Luk. 14. 26. p. 14. &c. Math. 10. 37. He that loveth Father or Mother more then me, is not worthy of me; Alas, you will say, No more is he that loveth him infinitely better then his Father and Mother; Yes, such a one is worthy of him; Not indeed, with such a worthyness as God may Expect, but with such a worthyness as he in Justice may Accept: not with such a worthyness by which he may deserve Christ, for then he would have no need of him, seeing that worthyness might as well immediately answer the Justice of God without Christ: but with such a worthyness as may fit him, having need of Christ, and Christ being freely given him, to receive him. What kind of worthyness is that? It is the worthyness of Faith Working by love, consisting in a through sense of the extream misery of our greatest happiness without Christ, in a clear perswasion of the incomparable worth of those things which we are promised in Christ, and in a well-advised Resolution to do or suffer any thing, that we may be assured of our part in them. But alass what worthyness is there in all this? seeing that whatsoever we can possibly do or suffer for Christ in this life, is not worthy to be compared with the glory which shall be revealed. I answer, there can be indeed no meritorious p. 433worthyness, in all this: but there is an Acceptable worthyness: for by acceptance he is worthy of whatsoever God doth for him, who in some good measure understands the worth of his benefits, and takes them to heart, desiring and endeavoring to give him all the glory which he intended for himself in bestowing them. The principal thing God intends in doing good to any of his Creatures is the glory of his Goodness; If therefore his Creature acknowledge his goodness proportionably in his benefits, desiring to value them all single at that high price, and in comparison one above another proportionably as the Donor would have he should, he restores to God that which he aimed at in his benefits, and is worthy of them with that worthiness which a Creator may expect from a Creature; Seeing an infinite Creator which had need of nothing, cannot expect any thing from a finite creature, having nothing but what he first bestowed upon it, but the Glory of his benefits.

Now the greatest matter, containing in it infinite variety of wonders, which God from all eternity hath contrived, &c. to get himself an infinite mass of glory, was the sending his own Son, &c, This being so, whosoever is admitted to see what is the fellowship of the mysterie which from the beginning of the world hath been hid in God, if he be so caught up with admiration of it, that he grow presently into a loathing of all his other happiness in comparison of this; if at the sighe of such a Concourse of wonders, he be so rav…shed out of himself, that he care not what become of what he most doted on before, so that he may get his part in that fellowship; I say, such a one is worthy of Christ, because he gives God that glory which Christ meant to procure him; and therefore it will stand both with his Wisdom and Justice to allot such a one his portion out of those unsearchable riches of Christ.]

(Read one leaf more in the Author, well worth the perusing. Here is another Reason given of our Interest in Christ, then the Instrumentality of an act; and another kind of Faith described, then what consisteth but in one act, or excludeth Love, Resolution, contempt of the world, &c.

p. 43477. DR. Jackson (whom I have never heard excepted againstDr. Jackson. in this point, though in some other) of saving Faith. Sect. 2. cap. 6. pag. 206, 207. [Saint Paul as is declared at large before) includes Works in Faith, which Saint James takes as he found it in unfruitful hearers destitute of good Works,] If by the Kingdom of heaven (Math. 5. 19, 20.) be meant the Kingdom of Grace, the Argument is more strong then otherwise it would be: howsoever strong it is, and not impeached by this reply, That such observance of the Commandments as is here required, is necessary to sanctification or salvation, not to Justification. That it should be more necessary to one of these then to another, implyes a contradiction in the terms well expressed and equally compared, as it doth to our Saviours purpose to say, that Works are less necessary before Justification then after it. A man in that he is justified, is the immediate heir of salvation, at least acquitted from the sentence of death: Now if we affirm such righteousness more necessary after he is justified then before, we shall in Congruity grant that Works win heaven, and Faith only delivers from hell.] &c.

Or if Faith without Works obtain Iustification, having IustifiedHe calls a purpose of working by the name of Works. us, shall it not much more without them lay sure hold on salvation, &c. Suppose a man dye in the very instant wherein he is Iustified? None would doubt of absolution or salvation. Is he then saved with works or without them? If without them, our Saviours Rule doth fail us, &c. If with them, their presence is necessary to Iustification, and in order of nature before it, because necessary ere he can be capable of entering into the Kingdom of heaven, as performance of every Condition is in nature precedent to the accomplishment of what is not promised without it. Again, no man denyes but Faith inherent in order of nature goes before Iustification in that sense we take it, yet Iustifying Faith necessarily includes such Works in it as Iames requires, at least a preparation or immediate promptness of mind to do them; and more then so was not in the work of Abraham, which he commends &c.] Pag. 210. More Arguments I need not use▪ for every observant Reader may furnish himself with p. 435plenty, all Demonstrative that Works taken as Iames meant, no… for the act or operation only, but either for the act or promptitude to it, are necessary to Iustification (not before men, but before God) and in order of nature precedent.]

The infallible consequence of these deductions is, that between St. Pauls faith, and St. Iames's Iustification, there must be Works intermediate; of what kind it skills not, so they be done in Faith.] (See next the order of Works.) [If we then compare the acts or operations of Faith among themselves, according to the same strength or equal degrees of fidelity in doing Gods will, the effectual application of Christs Merits is but a branch of the former uniformity in working required by St. Iames; neither necessarily, nor ordinarily the first, either in order of nature or time, whether we speak of application actual and express, or of implicite and potential,] &c.

Pag. 215. Now if by such works as the heathens or Auditors of the Law not yet sanctified, often practised, much more by those works which accompany true and lively Faith, we may in a higher degree of the same sense, be accounted justified; that is, Approveable in the sight of God, or Passively capable of a final Absolution, or effectual Iustification. And this was all Saint Iames meant in that Assertion. [Ye see then how that a man of works is justified and not of faith only;] which words are but equivalent to the like precedent, vers. 14. [What availeth it, &c. can Faith save him?] The conclusion intended in both places, as in that whole discourse, was no more but thus: No man may presume he is already in the state of Iustification or salvation, unless he find himself unpartially devoted to good works of every kind.]

Pag. 216 [Did St. Paul then ever affirm that a man could be saved or justified without such works? No: he alway supposed them as a qualification most necessary in the party which expected final Absolution, or benefit of God general pardon.]

Pag. 217. [The seeming Contradiction between these two great Apostles is hence easily and clearly thus dissolved S. Iames affirming we are justified by works, and not by Faith alone, speaks of the Passive qualification in the subject or party, to be justified or made capable of Absolute approbation or final Absolution: p. 436This Qualification supposed, Saint Paul speaks of the Application of the Sentence, or of the ground of our plea for Absolution.]

78. ZƲinglius takes Faith, Hope and Love to be all one,Zuinglius. and therefore must needs hold that hope and Love Iustifie as well as Faith. Tom. 2. de vera & falsa Relig. fol. 224. [For he that hath faith, God is in him, and he in God. But let any say, This belongs to charity which you ascribe to faith: It must be considered, that faith is diversly taken in the holy Scriptures: first for Credulity: then for Firmness: and then for Affiance on God; and of this alone it must be understood that faith saveth. And now they that understand not that Faith, Hope and Charity are the same thing, to wit, this Affiance in God, shall be constratined to let many knots in Scripture pass unresolved. And this shall be made manifest by Scriptures. We are saved by Hope, Rom 8. and Rom. 4. Faith is imputed to a Believer to Righteousness. If therefore Hope save, and Faith save, Faith and Hope must be the same thing. Nor let it move any man, that sometime Hope is otherwise spoken of then Faith; For there Faith is not taken for Affiance in God; but either for any Credulity or Firmness, or Truth. So charity, &c.]

Pag. 225. [Moreover, all that Affiance of mans heart on God, is sometime called Faith, sometime Hope and Charity; and whether you Love, Hope, or Trust, it is nothing else but Piety towards God. Hence it is that though Piety alone comprehend these three, Faith is taken for Charity, and Hope for Faith.] (He here answers the objection, that the Apostle distinguisheth them)

And in his Apolog. against Luther, Tom. 2. pag. 370. [And this (Faith) is nothing else then that Constitution of mans mind, by which we commit our selves wholly to God. For in this manner, and upon these Conditions hath the Almighty God entred Covenant with all the company and number of the faithful, that they adore him alone, worship him alone, and adhere to him alone as the only God, &c. And this Covenant can in no wise be changed, &c. whence it is manifest also that that Faith, whereby we p. 437trust in Iesus Christ our Lord, is properly conversant about his Divinity, and is built on it, and resteth on it]

And Fidei Christian. Expos. Tom. 2. pag. 557. he saith, That faith and works are but as Consilium & factum, Consultation and Action.

79. I Will draw towards the end as I began, with those Testimonies that have many in one. Those Divines of theAnn…tations of the Divines of the Assembly. late Assembly at Westminster, that wrote the Annotations on the Bible, say thus on Isa. 1. 16. [If the foulness of your hands be that which hinders the Acceptance of your services, and the success of your suites, then must you wash and cleanse them, ere you can hope to have gracious Acceptance of the one, or effectual audience for the other. vers. 18. A gracious invitation with offer and promise of Reconcilement, Remission of forepast transgressions, and restitution of former blessings and benefits, upon such Reformation as was before here required] See them more fully on Isa. 55. 1. on the word [Buy]▪ and on vers. 3 [On Mark. 7. 29. [For this saying] For so excellent a Faith, so admirably expressing it self in confidence and humility: all which importeth not her Merit, but his mercy, crowning his own graces in her.]

80. THe last Testimony of the eighty shall be of that mostThe Synod of Dort. specially the Brittish Divines. Learned, Judicious, Orthodox Synod of Dort: and in particular of our own Brittish Divines in their suffrage Ad Art. 5. part. 2. page 198. (Impres. 1620.) Th 2. [Because Sanctification the compan…on of Justification consisteth not without a Purpose of obedience, which habitual Purpose though interrupted by many falls, is sufficient to the Elect, to the keeping of the state of Iustification safe in it self: but to the present comfort of Affiance, there is necessarily required such an Actual Purpose.]

(Here the keeping safe or continuing our state of Justification is ascribed to Sanctification or an habitual Purpose of obedience: which can be in no sense below that of a Condition that I know of)

p. 438So Thes. 3 & 4, 5. page 192, 193, 194. [The same Regenerate and Justified Persons do sometime by their own fault fall into hainous sins, and hereby incur the paternal Indignation of God, contract a damnable guilt, lose their present aptitude to enter into the Kingdom of heaven, &c. They contract a damnable guilt, so that while they persist in that state without Repentance, they neither ought nor can otherwise perswade themselves then that they are obnoxious to death. If ye live after the flesh, ye shall dye. For they are bound under a Capital Crime, by whose defect they are liable to Death according to Gods Ordination, though they be not yet delivered to Death, nor shall be if we respect Gods fatherly love; but shall be first r…scued from this sin, that so they may be rescued from the Guilt of Death. Lastly, in their present condition they lose their aptitude to enter into the Kingdom of Heaven; because nothing shall enter into that Kingdom that defileth or worketh abomination. For the heavenly Crown is put only on them who have fought a good fight, and have finished their Course in faith and holiness. He is therefore unfit to possess this Crown who yet sticketh in the works of Impiety.

Thes. 4. Gods unchanged Ordination requireth, that a believer thus exorbitant, shall first return into the way by a renewed act of Faith and Repentance, before he can be brought to the end of the way, that is the Kingdom of heaven—If therefore any one go on in a way contrary to Gods ordination, as that broad way of uncleaness and impenitency, which leadeth strait to hell, he can never in that manner come to heaven. Yea if death shall take him wandering in that wrong way, he cannot but fall into eternal death. This is the perpetual and clear voice of Scripture, Luke 13. 3. 1 Cor. 6. 9. They are vain therefore that imagine that an elect man wallowing in such crimes, and so dying, shall yet be saved by force of Election. For the salvation is indeed certain and firm on Gods Decree: but by the same Decree of God, it is certain only by the way of Faith, Repentance and Holiness. Heb. 12. 14. 2 Tim. 2 19.—If any of these be wanting and the contrary be in an Elect man, there seems on both parts to stand a certain Impossibility; For Example, It is impossible that Paul an Elect man perish: It is impossible also that Paul a Blasphemer against Christ and an unbeliever, should not perish, if he dye in that state. Or it is impossible that David p. 439an Elect man perish: It is impossible but that David an Adulterer and murderer should perish, if death find him impenitent. But Gods providence and mercy easily looseth this knot, by seeing that no Elect man dye in that state, in which he should be shut out of heaven according to any Ordination of Gods will.]

Thes. 5. In the space between the contracting of guilt by grievous sin, and the renewed act of Faith and Repentance, such a sinner standeth by his own Merit to be damned, but by Christs merits and Gods firme purpose, to be Absolved: but not actually Absolved, before by excited Faith and Repentance, he have obtained pardon.]

Of the Merit of damnation for such a sin, there can be no question, Gal. 5. 21. Yet under such Guilt, the Condition of Believers and wicked men is not the same. To Believers the blood of Christ is like an Antidote prepared, and set close by, which as their Faith awaketh, they may use for the overcoming of this deadly poyson. But to unbelievers, there is wanting this internal Principle, to wit, Faith, without which the Remedy is, as it were, set far of, and cannot be made their own, and actually applyed.—Hence God hath appointed this order, that the Acts of Repentance shall go before the benefit of Pardon. Psal. 32. 3. I made known to thee my sin, and hid not my unrighteousness; I said I will confess to the Lord my unrighteousness, and thou forgavest the iniquity of my sin. And Ezek. 18. 27. When the wicked turneth from his wickedness, which he wrought, he shal make alive his own soul. If therefore any would know the very moment in which a man is actually absolved from the guilt contracted by grieveous sin; Cyprian seems to shew it clearly in these words: When I see thee sighing before God, I doubt not but the Spirit of God is breathing on thee (or helping): when I see thee weeping, I perceive him pardoning] The like Doctrine of the Synod; see Act. de Art. 5. Th. 3, 4, 5, 6, 7, 8.

(In all this it appeareth that they take holyness and sincere obedience as an absolutely necessary Condition of continuing or not losing our state of Justification and Salvation. And that as great sins do actually bring guilt of death, and make uncapable of salvation till we return by Repentance, so if God should permit us totally to fall from Sanctification, we should thereby fall p. 440also from our state of Iustification and salvation; and that as God hath decreed that we shall not fall from justification, so hath he De…reed our not falling from sanctification as the means thereof, and the keeping our state of Justification.

AND thus I have given you a cloud of witnesses to clear the main points that some are offended at in my writings, from the charge of singularity, that so mens prejudice, if possible, may be removed; I will yet adde some more, though beyond my first intent, and though some of them speak not so directly to the point as may be expected.

1. FEstus Homius Disput. Theol. 68. pag. 418. (Edit. 3.)Festus Homius. [Prayers lawfully conceived by the Faithful in the name of Christ are very acceptable to God, and have great efficacy of obtaining many and excellent benefits of God, both to our selves and others: and they are the ordinary means, by which we obtain of God, all benefits Spiritual and Corporal.]

If All, then Justification, at least the continuance of it, and of our Right to salvation, as also our renewed pardon of particular sins, and Justification from them, and final Justification at Judgement▪ Note also that he gives [a great efficacy] to Prayer herein: which is more then ever I said of any act of man.

2. POlanus Syntag. l. 6. c. 37. p. 469. [The ends of RepentanceP…nus. are 1. That we may obtain the aversion, or at least the mitigation of deserved Punishments.]—[The effects of Repentance. 1. The hearing of our Prayers, and the obtaining the good things which we seek of God. (Of which Pardon is one.) 2. The escaping of eternal death, as God saith Ezek. 33. 14, 15, 16,

(These are made the effect, and so Repentance a cause of them, when I made it but a Condition.)

So cap 6. li. 8. pag. 564 [The effects of good Works are; 1. The glorification of God. 2. Innumerable good things which p. 441return both to him that ha…h good Works and others. To him that hath good Works, return these most desirable fruits; to wit, most intimate and familiar communication of Gods good will; the confirmation of Election, Vocation, Justification, Sanctification and Adoption: The increase of righteousness and holyness inherent in us; All kind of blessings and happy success.] (All these are made no less then the effects of good Works)

Lib. 6. cap. 69. [The passing of Sentence is, that whereby Christ will Iudge to all their Right, and give them according to their Works, which also witness every ones Faith or Infidelity. All shall be judged, either according to the Gospel, or the Law. They who have received the Gospel, shall be judged according to it, and by it—The Gospel requireth that we Believe in Christ, that through him all our sins are pardoned, and it witnesseth, that our begun Obedience, though maimed and very imperfect, is as Acceptable to God as if it were most perfect: because Christs righteousness and obedience i… ours. The Elect therefore, though their Works are imperfect, yet therefore cannot be condemned, because there is no condemnation to them that are in Christ Jesus.

3. ROd. Gualtherus in Luc. Homil. 99. fol. 246. saith as muchGualther. as I for Repentance and Confession, too long to transcribe: he saith, [Contrition of mind causeth confession of sin, which is made to God privately and secretly, yea or Publikely, if the necessity of the thing, or the glory of God require it. For seeing they that truly Repent, are wont to flye to Gods mercy, and to deprecate their fault and Gods anger; this cannot be done without Confession of sin And unless this be done, we can neither have peace in our own minds nor obtain the Pardon of sin.] And he tells us what kind of men in those dayes preached free grace only, and not Repentance [therefore those dumb dogs do nothing who being intent only on the preaching of grace, do wholly neglect the Doctrine of Repentance.] Which makes me remember the practise of old carnal dawbing temporizers in England, who preached all mercy and Christs sufferings, but little of the nature and necessity of holyness, and strict obedience: And p. 442how the multitude of the ungodly hearers liked them, and the Godly disliked them for this very thing, which now grows in fashion.

4. BƲllinger is as strict as any of our Divines against IustificationBullinger. by Works: and yet when he comes to some particular Dutyes, he gives more to them then ever I did; For example, Prayer for pardon of sin and other mercyes, he affirms not only profitable and necessary, but even efficacious; and affirms and labours to prove that they move God, and speaks against them that deny it. See him hereof, Decad. 5. Serm. 5. pag. (mihi) 394. Et Comp…nd. Christian. Relig. pag (mihi) 98. li. 7. Et de Origine Erroris, lib. 1 pag. 60.

5. SCharpius is most zealous against Iustification by Works;Scharpius. and yet affirmeth that they are means▪ and Conditio sine qua non, that they must be done as the way to salvation, and to escape eternal punishment; and that God pardone…h not without Repentance, and that pardon and …ods favour are effects of Repentance. See Curs. Theolog. Contr. 11. p. 954, 956, 958. Con. 14. p. 986. de Poenit. p. 1043. Et Symphon. p. 403.

6. CHytraeus in Num. 5 pag. 41, 42. saith, [This Law is aChytraeus. clear cofirmation of the Rule▪ The sin is not forgiven, unless that which is taken away be restored] For though it be true that sin is pardoned freely, that is, without our compensation and Merit; yet is it necessary that in true Repentance the Purpose of sinning be laid aside, and of retaining against conscience other mens goods▪ As Isaiah saith, Cease to do evil. This Restitution is not Canonical satisfaction, &c. but part of Contrition or New Obedience.] And c. 21. p. 212. he makes that Faith which is the Instrument of receiving Christ, and by which God giveth us Righteousness, to be an Acknowledgment of p. 443Christs person, satisfaction, and benefits, and an embracing of the whole Doctrine of Christ with firm assent; and a Resolution not to forsake our confidence by any doubts, diffidence, vicious inclinations of nature, rage of Tyrants or death it self.]

And cap. 11. pag. 91, 92. he maintaineth that the truly Reconciled to God and Saints may lose Gods grace and Spirit, and Faith, and that some have done so, and been reconciled again, andAll Protestants, Lutherans, and C…lvinis…s. others dyed in impenitency and perished.] This is more for the necessity of Obedience, to the continuance of Justification, then I ever said or believed: The like may be said of Luther, Melancthon, and all the Princes and Divines that joyned in the first famous Confession of the Protestants (the Augustane); which asserteth the losing of the Spirit and grace: and all those Churches and Divines (the Lutherans) who still own that Confession and Doctrine, and Musculus who is of the same mind: All these, while they maintain that Justification is lost by disobedience, and gross sin, must needs hold that Obedience is a Condition of not losing our Justification. So that there are many Nations of Protestants joyn in this one Testimony: As also do all ours of the contrary opinion, while they confess that▪ If we should lose our holyness and true Obedience, we should lose our Justification.

7. ALthamar. Conciliat. Loc. Script. Loc. 101. fol. 97▪ expoundeth Luk. 10. [Do this and thou shalt live] ofAlthamar. Loving God with all the heart, being intent on him, trusting him, depending on him, obeying his Government, hoping in him, and not in our own Righteousness, doing good to the needy: And saith, this is not Justification by Works, but the same as Hab. 2. The just shall live by Faith. See him also, fol. 109. 147. 204. 105. 154.

p. 4448. PEllicanus on 1 Joh. 1. 9. If after the receiving of BaptismPellicanus. and Repentance, you happen to slip into any fault through humane infirmity, &c. If one brother happen to wrong another, let one forgive another, that God in like manner may forgive what is done against him. For on this Condition hath God promised that he will forgive us whatever we do against him, if we forgive the offence of our brother. For the Lord will exact his Debt to the utmost farthing, of him who having tryed the mercy of his Lord, behaveth himself unmercifully to his fellow servant; as judging him unworthy of the mercy of God, to whom he once pardoned all his sins, and he refuseth to forgive a light offence, to him whom himself doth daily offend or may offend. And as it is most hard for men not to offend, so it is most easie to heal such offences by mutual pardon: Do thou forgive thy neighbour, and let thy neighbour also forgive thee; and God as of Covenant will forgive you both. I speak of such errors as befall the Good, being but men, and which rather darken then extinguish the light of Evangelical Truth.—And nothing more inviteth the mercy of God, and mitigateth his wrath▪ then if a man confess his sin to God. If a fierce man will forgive him that confesseth his fault, how much more will God do it, who is more merciful then man? For he is prone to mercy, and he promiseth us pardon on this Condition▪ Forgive, and it shall be forgiven you Only do thou perform the Condition prescribed, and he will not forget his Covenant. If we from our hearts forgive our neighbour who offendeth us▪ God in like manner will forgive us, not only one or two faults, but all our sins, so be it we strive according to our power, that at last we may be free from all Vices.

And on c. 2. p. 165. [He disowns all them in whom he seeth not Evangelical Righteousness, which is of faith, and is not barren▪ but fruitful in works of Charity: But if you are perswaded that God is the Author of this Righteousness, know this also, that whoever not in meer profession▪ but in his desires, deeds, and manners, performeth Evangelical Righteousness, is born of God: to whom, being conscious of (this) good in himself (or having a good conscience) he may come with that confidence, as obedient p. 445children are wont to a gracious father: Those that are like him he will own: the unlike he will disown.

And on Iam. 2. p. 696, 697. [By his deeds he deserved the praise of Righteousness: but by such as came from faith.—But if Abraham should have Lost the fruit of faith, and the praise of Righteousness, if he had thought much at Gods command to have sacrificed his Son: shall his faith p…ofit him, who thinks much at Gods command to bestow a garment on his neighbour that starveth? or to give meat to the hungry, drink to the thirsty▪ &c.——Of such force with God is mercy and bounty to our neighbour, that a woman, that a Harlot, that a stranger commended by a work of hospitality, deserved to be annumerated in the Catalogue of the Godly &c.—and she deserved the praise of Righteousness in Gods books, not of faith only, because she was perswaded that God being the Rewarder, no ones good deeds should be lost to him, specially which was given to the good▪ or at least with respect to God but from hence in that despising the danger of her own life, she lookt to the life of the Spies]

On Heb. 13. p. 679▪ [With such sacrifices God is appeased to us (placidus nobis fit Deus.)

9. GEllius Snecanus Method. Loc. Com. pag. 25 [For theGelliu▪ Snecanus. Gospel to promise eternal life freely▪ and yet to require Faith and Repentance, are not contradictory. For these are not required as a merit of Iustice, or of Remission of sin, and acceptation to salvation; but as the Correlative of the Promise; faith and good Works are not the Impulsive cause, or Price, or debt, by whose dignity we should Merit eternal life, but they are as the adjuncts or proper effects of faith. The Conditional form of speech therefore [If thou believe] denoteth not the cause▪ but the manner in which Christs Merit is applyed▪—For though the Gospel have annexed its own Condition of Faith, Repentance and a New Life, (for these are not excluded by faith, but ra…her included) yet it excludeth the Condition of our Dignity and Merit and transferreth the cause of Remission of sin, and salvation from us to the benefit of Christ.

So pag 133. and frequently, he makes Piety▪ Performance▪ &c. p. 446Conditions of the Promise: and perseverance in sin, &c. conditions of the Threatning, indeed going further then I will follow him.

10. GEorg. Sohnius Exeges. Confes. August. saith as muchGeorg. Sohnius. against all the Arguments brought for Justi…ication by Works, as most ever did, yet saith, Artic. 4. de Iustif. p 896. [Rev. 22. 11. He that is just, let him be justified still, &c. Answ. Iohn speaks here of free Justification, that is, Remission of sin; and he will have that to be continued and continually done in this life: For though Remission of sin be fully and perfectly done as oft as it is done; yet because sin dwelling in our flesh, doth daily incite us to offend, we have every day need of Iustification and Remission of sin. Whence it is that the holyest men have need according to Christs prescript, every day, yea every hour and moment to beg Remission of sins. As therefore they whose sins are forgiven, do daily pray, Forgive us our trespasses; so he that is Justified, is Justified still (or further justified): The sense therefore of this place is, [He that is freely justified by Faith in Christ, let him be yet (or further) justified, in avoiding sins, by constant maintaining (or keeping) that Iustification which he hath once attained: Or if he sin, (as the holyest often sin) by seeking again the pardon and Remission of sins.]

Here he asserteth 1. A need of daily Iustification from the guilt of daily sins. 2. That we keep and continue our Iustification, 1. By avoiding sin, that is▪ by Obedience. 2. By begging pardon when we do sin: and thus he that is justified must be justified still (Though others think the text Rev. 22. speaks of Inherent Righteousness.)

Pag. 907. Good Works are not excluded from Iustification, so as not to be present or to follow when men are justified: but Only from the cause of Iustification, that is, There is excluded only the opinion of Merit, or the Condition of the worthyness of Works, but not the Necessity and Duty of doing well.—

Pag. 908. Salvation is promised both For Patience, and For Afflictions, and other good Works; and yet not by these, p. 447but by Faith do we take the Promise of Grace and Salvation.—

Pag. 914. It may be understood of the Inchoate Righteousness of the Faithful, to wit, that Righteousness in us doth Iustifie, but only Inchoately; and that Love is our Righteousness, but Inchoately.—

Pag. 904. Many things are required, but in the same manner and respect. For Faith is required as the Instrument and means of apprehension and application of Christs Righteousness: Contrition as an Antecedent necessarily conjoyned by Divine Ordination.—

Pag. 873. Let it be so that the Apostle speaks of good Works, yet not the cause (of Justification) but the Condition is noted, &c. vid. reliq.—

He oft confesseth that Salvation is our due upon the Iustice of Gods promise, though not of Merit: and pag. 923. that the Fathers use the word Iustification for making us inherently righteous: See what he saith pag. 926, 927, 928. of the Fathers use of the words Merit and Satisfying▪]—

11. IOh. Spangenbergius Margarit Theol [Iustification comprehendethSpangenbergius. three Members, Remission of sin, Acceptation to Life Eternal, and the giving of the Holy Ghost. pag. 18.] And p. 21. 23. What doth the word freely exclude? It excludeth not Repentance or Contrition and good Works; but it excludeth the Condition of our own worthyness, and transferreth the cause of the benefit (of Pardon and the gift of Life Eternal▪ on mercy alone.] fol. 14. He makes [those that commit mortal sins, as Fornication, Theft, Drunkenness, &c. to fall from grace, and to cease to be Reputed Righteous]—Pag. 25. Good Works deserve Rewards Corporal and Spiritual.

p. 44812. Illiricus himself (the Father of the …laccians that raised suchMat…h. Fla…. Illiricus. tumults against Melancthon and others in the point of good Works) doth make a twofold Bar of Gods judgement: one of strict Iustice, the other of Grace▪ Accordingly he asserteth a twofold Iustification: At the Bar of strict Iustice we are justified only by Remission of sin on the Imputation of Christs righteousness received by faith: At the Bar of grace we are Iustified and Accepted in respect to our new Obedience. It is a Iustification of New Obedience, and a Rewarding of it, by God a Reconciled Father at the Bar of Grace.] See Clav. Scrip…ur. Tract. 6 de Varia Operum praedicat. pag 562▪ 563, 564, 565. And how much is this less then that which I affirm of a twofold Righteousness, and Iustification?

13. BRochmond (another addicted to the extream in thisCasp. …ras. Brochmond. point) though he speaks against Works Iustifying before God in general, yet when he comes to particulars, he gives more to them then I have done. On Jam. 5. 15. he mentions two effects of Prayer: whereof the first is to save the sick: which though God do as the Principal Cause, yet Prayer as a means to excite or awake God; The second effect of Prayer is the forgiveness of sin, which is the cause of sickness.]

I never said that pardon was an effect of any Act of ours.

So on vers. 17, 18. [Let us be continual in Prayers, moved by their efficacy, which indeed is admirable, as appears not only by the example of Elias, but &c. And which is the greatest of all, so great is the force and vertue of Prayer, that it cannot only Appease God himself when he is kindled to anger, but even overcome him.] And on vers. 19, 20▪ he saith that he that by Preaching Repentance converteth a sinner, …ffecteth that his si…s be covered, pardoned and not imputed.

And on c. 2. sect. 21 he confuteth Piscator and Paraeus and all that by Works understand Iames to mean a working Faith. 1. Because he thinks it contradicteth Paul, and takes not down Works p. 449sufficiently. 2. Because no place of Scripture can be produced in which the name of Works signifieth a faith Actuous and Conspicuou… by Works. And we may not urge such a sense of words which have no footsteps anywhere in Scripture. 3. Because the whole context doth strongly contradict this exposition, putting Faith and Works as contradistinct; was the offering of Isaac, Faith Conspicuous by Works?—

And is exposition (that it is only before men that Faith justifieth) is confuted by our Divines, and contradicted by the Text, which mentioneth Gods Imputing righteousness: and the insufficiency of Faith alone to save.

14. WIgandus and Index Illiricus his companions, in theirWigandus and Matth. Index. Syntagm. pag. 204, 205, 206. say, Hence it is evident to whom it is that Christ teacheth that his Merit, Righteousness obtained by fulfilling the Law, or Remission of sins is exhibited and applyed: to wit, to repenting sinners, not to the obstinate, not to hypocrites that arrogate to themselves a Righteousness of Works, and satisfaction of the Law: To them that labour and are heavy laden, that is, do feel the heavy weight and yoak of sin, &c. Of the order that God observeth in Justifying man, Christ teacheth thus: That first, he doth by his word, that is the Ministry of the Law, excite in mens hearts true Repentance, or acknowledgment of sin, and serious unfeigned humiliation, that there may be in us true sorrow for sin, and all confidence of our own worthyness may be taken from us, and we may feel that we deserve nothing but just damnation, &c. And then that God in great love to mankind, doth by the voice of the Gospel propound grace, free pardon of sin, righteousness, …ife by and for Christ, to all Mortals▪ and willeth, yea commandeth, that all by this voice do lift up, and comfort themselves, embrace Gods benefits, certainly believe in the Son, &c.] (This can shew no less, then that all these are Conditions prerequisite to Iustification. And pag. 240. and 262. they conclude that grace is lost by evil Works, and eternal punishments brought on men, unless they repent; that Faith, Grace, and the holy-…host are excussed by evil works; unless we be again converted to God, &c. Though I p. 450agree not with them in this, yet hereby it appears that they thought sincere obedience was Causa sine qua non, as to the continuance of our Iustification.

15. SO Hemmingius (though the most noted defender of the rigid Imputation of Christs Sanctification as against the defilement of our sin, and of his righteousness as against our guilt; on which last Wotton disputes against him) yet goes the same way as his fellows, making the Holy Ghost to be actually lost, and consequently Iustification, by sin: and therefore must needs make sincere Obedience to be sine qua non to the continuance of Iustification. So on Rom. 8. 13. he saith, [They that live after the flesh shall dye; therefore let the Iustified take heed lest being again deceived with the baits of the flesh, having excussed the Spirit, they give up themselves to the flesh. Let it be noted therefore that the Iustified may slide back into their former filth, and cast away Faith, and perish eternally.] vid. reliq. And on vers. 1. [He teacheth that there is no condemnation to be feared of the faithful, so be it they walk after the Spirit.] And vers. 5. His two Sorites which he saith contains the Apostles argumentation are these:] 1. They that live after the flesh, do mind fleshly things. 2. They that mind fleshly things, mind the things of death. 3. They that mind the things of death, are enemies to God. 4. The enemies of God, displease God. 5. They that displease …od, are under the Curse. Therefore from first to last its concluded, that they that live after the flesh, are under the Curse.

Sorit. 2. 1. They that live after the Spirit, do mind the things of the Spirit. 2. They that mind the things of the Spirit, mind the things of life and peace 3. They that mind the things of life and peace, are the friends of God. 4. The friends o God, are pleasing to God. 5. They that please God, are free from the Curse of the Law. Hence it is concluded from first to last, that they that live after the Spirit, are free from the curse of the Law.

I cite only these five or six of the Lutherans, not as allowing p. 451their Doctrine of Apostacy, but because they are generally noted (specially since the Conflicts with Melancthon and Georg. Major) to run too far on the other side in the point of Justification.

16. MR. Rob. Bolton, Direct. for walking with God. pag. 213.Mr. Bolton. [Dreadful also is the doom of the said Father upon all wrong-doers: The sin is not Remitted, except that which hath been unjustly taken be restored; Either in act if thou be able, or at least in unfeigned affection if thy state be wasted.] Pag. 215. [Zacheus's penitent proclamation consisted of two branches, Luk. 14. 8. as well for Restitution as distribution: He that would find the same mercy, must follow the fame method] Pag. 264. [The last and everlasting doom at that great and dreadful day, must pass upon us according to our carriage in this kind: Then shall there be a severe and sincere search and enquiry made after Works, as the signs, and evidences, and outward demonstrations of Faith, and the root of Grace in the heart: or of unbelief and rottenness at the heart, and consequently as arguments of a righteous doom passed on the Sheep and Goates. That glorious Sentence of Absolution, Come ye blessed, &c. shall be pronounced upon the Godly, according to the effects and fruits of their Faith, to teach us in the mean time, What Faith to Trust unto, and Rest upon for Iustification, even that which works by Love, &c.

(Should I have talked of Trusting to Faith, or Resting on it, I know what I should have heard: Yet I think the sober and judicious are not offended at these words.)

p. 45297. MR. Calamy in his Sermon before the House of Commons,Mr. Calamy, and other of our Divines in their humiliation Sermons. Dec. 22. 1641. pag. 24. [And for my part, I know not any Doctrine more suitable to work upon your hearts and affections, then this plain Conclusion: That there is no other way to procure blessings from God, or to turn away judgements from the Land, but by turning from sin to …od. The Wrath and Punishments which sin hath twisted, Repentance will untwist; Sin is as a thick cloud, stopping the Sun-shine of Gods mercy: but if we turn from sin, this will melt the cloud, and cause the Sun of Righteousness to shine upon us: Sin it is as a Devil in the Ayr, to hinder our Prayers from ascending: but if we turn from sin, this will charm the Devil, and make Satan like lightening fall down from heaven, &c. Sin is a wall of separation between God and us. To turn from sin, will break down this wall: Sin is the great make bate between God and man, &c. To tutn from sin, is a key to unlock all the chests of Gods mercyes. It is Clavis viscerum Dei, A preservative against all misery. O the Divine Rhetorick, and omnipotent efficacy of Repentance!] Read out the rest of that useful Sermon.

MAny of the most eminent Divines of this Nation in their Humiliation Sermons before the Parliament and City, have said as much for Repentance and Reformation as conducing to pardon, as ever I did. I will not stand to cite the particular passages, because my number hath swelled already so big, but use them as one Testimony, desiring them that question it, to peruse their words.

p. 45398. Dr. White in his Reply to Fisher, page 174. saith [TheD. White. Protestant Doctrine concerning Good Works is perspicuous, Orthodoxal &c. 1. We believe that Good Works are necessary to salvation, &c. 2. God Rewardeth Good works of his bounty and grace, &c. 3. In giving Reward he considereth the mind and quality of the doer, the integrity, measure and quantity of the work, 2 Chron. 9. 6. 4. The Reward is Certain and Infallible, &c. 5. There is in all good works, a Dignity, not of Desert or equiparance, either in respect of God, of whom we can deserve nothing, or in respect of the Reward; but only of grace, divine similitude, goodness and honour. 6. The Reward of Good works is called a Crown of Righteousness, because it is bestowed on them which exercise Righteousness, and in Regard of their Righteousness; but Merit of Condignity, and Righteousness are divers things, &c. 7. The Ancient Fathers maintained no Merit of Condignity, but by the word Mereri, they understood either to obtain, or to Impetrate, &c. 8. The Prime Part of mans Justice, is the Remission of his sins, and the Righteousness of faith; forMark what Condition these texts mention. without these there can be no true and living moral Righteousness, and where these are found, good works are never wanting.]

Page 165. The promise of Remission of sins is conditional, Isa. 1. 16, 17, 18. Ezek. 18. 21. Prov. 28. 13 Mat. 6. 14, 15. John 15. 10, & 16. 27. Heb. 5. 9. and the same becometh not absolute, until the Condition be fulfilled, either actually or in desire and preparation of mind: and the full assurance of Remission of sins, succeedeth Repentance, faith obedience, and mortification,] Page 166. [1. We maintain that such persons only can have true assurance and Certainty of their Justification which believe and Repent, and are resolved to obey Gods Commandments. 2. A Christian of a contrite Spirit believing only that his sins are Remissible, and which earnestly desireth remission of sins by the Merits of Christ, and Joyneth with this desire the exercises of Vertue, Receiveth Forgiveness, although he be vexed with scruples and temptations, and want Assurance and perswasion in himself that his sins are remitted. 3. The particular certainty of Remission of sins which Just persons attain to upon their Repentance, Obedience and Faith, is not equal in the firmity of Assent p. 454to that assurance which they have about the common object of faith, to wit, the Articles of Creation, Trinity, Incarnation, Resurrection, &c.—5. The difference between some learned Papists (who lived since the Trident Council) and us concerning this Questio…, is very small (if it be any at all) for they maintain that just persons may have a true and certain Assurance, without distrustful doubting of their Justification, and that infused faith inclineth and leadeth immediately to this Certainty and Assurance. Lastly our Doctrine concerning the form and manner of Justification, is the same which Peter Lombard affirmed to be Orthodoxal in his daies &c.—]

See page 172, 173. The Catalogue of Papists that are against Merit of Condignity.

19. Iohn Wicliff, Trialog. lib. 4. cap. 24. fol. 140, 141. [Phrones. 1.Iohn Wicliff. Our true believers as well as the adversaries, the disciples of Antichrist, do al…ke confess that to the blotting out of sin, it is requ…red that we have t…ue Contrition of heart: whence the first disposition of sorrow, which is not sufficient to the blotting out of sin, they call Attrition; and the following sorrow which is sufficient they call Contrition—Of Contrition I have spoken in the third part of my sermons 64 That it is a s…rrow sufficient to the blotting out of sin, which must be greater for the Loss of Grace, then the sorrow for the Loss of any temporal Commodities. And as long as such a degree of sorrow for sin is wanting in the sinner, he doth not fully sorrow with Contrition, for the loss of the husband of the Church.]

[Hence also it appears that he that is truly Contrite, doth not commit his former sin; for if he did commit it, he would lose the Degree of his Due sorrow, either extensively or intensively. And the Doctors truly say, that, To Repent, is To lament sins past, and no more to commit the sins lamented.]

See his proofs from Reason of a future Judgement and Reward, li. 4. cap. 39. fol. 168. where he saith, [Seeing God is Infinitely more Liberal and Bountiful then any temporal Lord: But temporal Lords from the Reason of their Dominion, at the end do Reward their Servants: Therefore by greater reason it follows p. 455from his infinite Vertue on Gods part, that he will finally Reward his servants. But it is not in this life, as is evident: therefore that Reward is left for the life to come. Nor is it sufficient that the Spirit only be Rewarded; for the nature of the body as it is by participation Rational, so it doth Merit punishment, or Joy, as is touched of man. As Therefore it is repugnant to Gods Liberality and Justice, that the persons of men shall not be finally Rewarded, so is it repugnant as to the Rewarding of the Corporeal nature.]

See also what he saith of Reprobates falling away from a state of present Grace, and sin returning again that was once blotted out, lib. 3. cap. 6, 7. fol. 54, 55, 56. which implyes the necessity of Obedience to the Continuance of pardon.

2 THe Homilies, accounted the Doctrine of the ChurchThe Homilyes England. of England, say as followeth. Hom. against disobedience, and willful Rebellion, part 1. p. 545. (Printed 1569.) [Whereby it is evident, that Obedience is the Principal Vertue of all Vertues, and indeed the very Root of all Vertues, and the cause of all felicity.]

Hom. of Alms part 2. p. 325, 326. [The same lesson doth the Holy Ghost also teach in sundry places of the Scripture, saying, Metcifulness and Alms-giving purgeth from all sins, and delivereth from death, and suffereth not the soul to come into darkness. A great confidence may they have before the high God, that shew mercy and compassion to them that are afflicted. The wise Preacher the Son of Sirach confirmeth the same, when he saith, that as water quencheth fire, even so mercy and alms resisteth and reconcileth sin.—If ye have by any Infirmity and weakness been touched and annoyed with sin, straight way shall mercyfullness wipe and wash them away, as Salves and Remedies to heal their sores and grievous diseases. And thereupon that holy Father Cyprian taketh good occasion, to exhort earnestly to the merciful work of giving Alms, and helping the poor, and there p. 456he admonisheth to consider how wholsom and profitable it is to relieve the needy and help the afflicted, by the which we may Purg our sins, and heal our wounded souls▪ You see what harsh language the Church of England (as they were called) used and thought useful (which for my part I approve not of, for all the Apocryphal Testimonies.) But afterward they avoid all the error that seems to be contained, by their explication; and conclude [p. 330. Though they (the Godly) hear and read in Gods Word, and otherwhere in Godly mens Works▪ that Almes▪ deeds, Mercy and Charitableness, doth wash away sin, and blot out Iniquity; yet do they not arrogantly and proudly stick and trust unto them, or brag themselves of them, &c. The Godly do learn that when the Scriptures say, that by good and merciful Works we are reconciled to Gods favour, we are taught then to know what Christ by his Intercession and mediation obtaineth for us of his Father, when we be obedient to his will.]

Pag. 320, 321. [And as all these by their mercifulness and tender compassion which they shewed to the miserable afflicted members of Christ in the relieving, helping and succouring them with their temporal goods in this life, obtained Gods favour and were dear and acceptable, and pleasant in his sight: So now they themselves take pleasure in the fruition of God, in the pleasant joyes of heaven, and are also in Gods eternal word set before us as perfect examples ever before our eyes, both how we shall please God in this mortal life, and also how we may come to live in joy with them in everlasting pleasure and felicity. Viacaeli pauper.

Hom. Of Repent. part. 3. p. 538, 539. [If thou wilt return and put away all thine abominations out of my sight, thou shalt never be moved, Jer. 4.—God will according to his Promise freely pardon, forgive and forget all our sins, so that we shall never be cast in the teeth with them, if obeying his Commandements and allured by his sweet promises, we will immediately return unto him.]

And speaking against the Papists Justification by Works, Hom. Of Salvation, part 2. they shew that when we deny Justification by Works, this is the meaning, [To take away clearly all Merit of our Works, as being unable to deserve our Justification at p. 455Gods hands, and thereby most plainly to express the weakness of man, and the goodness of God—and therefore wholly to ascribe the Merit and deserving of our Justification unto Christ only, and his most precious blood-shedding.] To which I wholly and heartily subscribe, and therefore exclude Works as far as they desire.

So endeth this Century of Witnesses, as…ribing (in my Judgement) as much to the Works of man as I, and some of them more.

If the Reader would know which of them do speak most mySpalatensis, Grotius, D… Hammond. own thoughts, I answer most of them, if not all, in a great part. But Davenant most fully: and next him Bradshaw, Bergius, Lud. Cr…cius, and Dr. Twiss. There are some of another strain (as Spalatens. Repub. Eccl. Vol. 3. l. 7. c. 11. Sect. 207, &c. and cap. 11. Sect. 244. &c. Sect. 251. ad finem. and Grotius in Jac. 2. and Dr. Hammond Pract. Cat. &c.) that might profitably be read on this subject. But I cite them not, because those I speak to, are not moved with their authority.